The great lie of the gospels: Jesus and the Apostles did not know their homeland

Through the analyses published thusfar we have stated again and again that the Christian scribes, authors of the Gospels, were not of Jewish extraction and never bothered to verify whether the localities, cities and places of worship recalled in their writings truly existed in the first century: the time of the ministry of Christ and of his Apostles. We have already seen this in the previous study regarding the city of Nazareth, which according to the Gospels was "built on the brow of the hill" (Lk 4, 29) and east of Lake Tiberias, while present-day Nazareth is located in a valley west of the lake.

In the sixth study we verified that the codexes of the current Gospels were drawn up after 381 A.D. but, in these, we found many errors; in fact, the description of the holy places - where the protagonists of first century "primitive Christianity" carried out their mission - is in compatible with the ancient reality brought to light by archeology, toponymy and orography, thus making unlikely the astonishing deeds of the heroes who are said to have ginning of the fourth century), the Christians, thanks to Eusebius of Caesarea, consulted the imperial library of Constantine in Nicomedia and wrote the first canonical holy texts on the basis of the doctrine popular at this time, therefore different from the Gospels written thereafter. But the scribes of Eusebius were unabwitnessed the advent of the Jewish Saviour in their land.
Even prior to 381 (at the bele to verify all the original names of the sites (especially with regard to the lesser known Palestinian localities), nor were they capable of forseeing the later archeological discoveries. In addition, the problem of Jewish typonomy was underestimated even by the authors of the subsequent Greek codexes (like the Vaticanus and the Sinaiticus), manuscripts which were drawn up at roughly the same time as the Latin Vulgata of Saint Jerome; all of these were given to the Bishops of the Provinces of the Roman Empire at the beginning of the fifth century.

As the centuries passed, the powerful Catholic clergy identified the mistakes in the divine scriptures, so serious as to undermine the credibilty of the doctrine of "eternal salvation". Therefore, every time a contradiction was discovered, the problem was solved through the aid of the scribes of God; although unable to modify the bible which by this time had spread throughout the former Roman Empire, they invented special "Commentarii" of the canonical Gospels in order to "clarify" the passages object of theological controversies and those in contrast with history and geography.
It is foregone that all the "Commentarii" were opportunely predated so as to make it appear that every contradiction contained in the New Testament documentation had already been "explained" and solved from the very moment of Christ's Advent.
The subtle minds of the Clergy have always behaved in this manner, but it is no longer possible to handwrite new Codexes; as a result, rather than have naive age-old calligraphers draw up new writings, the Church prefers to have titled ecclesiastical teachers to further "reinterpret" the ancient "Biblical Commentarii"  through the aid of "lessons". Let's see how.

Bethany, Bethsaida, Gerasa, Gadara, Gergesa, Arimathea, Capernaum: the holy deception

Bethany

"This happened at Bethany, on the far side of the Jordan, where John was baptising. The next day, he saw Jesus coming towards him and said, «Look, there is the lamb of God»" (Jh 1,28-29);
"All Judea and all the people of Jerusalem made their way to him, and they were baptised by him in the river Jordan" (Mk 1,5).

Therefore Jesus met John the Baptist in Bethany "where he was baptising" in the Jordan. Unfortunately, for the evangelists (and for today's believers) the only Bethany which existed in Judea was located (and still is) less than four kilometers from Jerusalem, not "on the far side" but "on this side of the Jordan", or rather "over forty kilometers on this side of the Jordan" (the distance was measured in "stadia"). This "mess" was made by the evangelist of God, John the Apostle, a Jew who should have been aware of the places where he carried out his miracles, and who, accordino to ecclesiastical history, lived until 104 A.D. and often in Jerusalem. Considering that the three Gospels clearly attest that Jesus went to his cousin, John the Baptist, immediately had himself baptized in the Jordan and then began his divine ministry; inevitably, the fact that the Gospel of John has the Jordan flow through Bethany (1,28) demonstrates that the Christian scribe of this narration had never visited this city, thus casting a dark shadow on the credibility of Christ …

While still young, John - being a faithful "disciple who Jesus loved" - according to the Gospels, followed his Teacher when he visited the Holy City in order to be hailed as "King of the Jews".
At this time, in Jerusalem, the best-loved John spent forty days awaiting the Holy Spirit after the Ascension into heaven of the risen; afterwards, along with other fellow Apostles, he went to the Temple to heal crowds from any sickness at the inexistent "Portico of Solomon" (Acts of the Apostles 5,12)  … the same portico (destroyed by the Romans in 4 B.C. and never rebuilt; cfr Ant. XVII 262 and XX 222) under which the Apostle John sent his Teacher to meditate (Jh 10,23).

"... work many signs and miracles among the people by the apostles. One in heart, they allused to meet in the Portico of Solomon. No one else dared to join them, but the people were loud in their praise and the numbers of men and women who came to believe in the Lord increased steadily.  Many signs and wonders were worked among the people at the hands of the apostles, so that the sick were even taken into the streets and laid on beds and sleeping-mats in the hope that at least the shadow of Peter might fall across some of them as they went past. People even came crowding in from the towns round about Jerusalem, bringing with them their sick and those tormented by unclean spirits, and all of them were cured" (Acts 5,12/16). 

Both the shrewd Vatican minds and the university professors of History of Christianity know that such powers are absolutely false because at the time of Jesus and his Apostles the Portico of Solomon no longer existed, nor did the other porticos of the Temple of Jerusalem.
After the death of Herod the Great (Jewish Antiquities Book XVII par. 254/264), on the Jewish Pentecost of 4 B.C. a violent revolt broke out in Jerusalem against the Roman Procurator Titius Sabinus (revolt which then spread to Galilee) and Jews, Galileans and Idumeans took part. During the fight:

“…the rebels climbed up onto the porticos surrounding the external courtyards of the Temple … so the Romans, finding themselves in a desperate state, set fire to the porticos, and the roof, full of pitch and wax was engulfed by the flames and that grand and magnificent structure was completely destroyed” (Op. cit. par. 262).

While the Royal and Western Porticos were rebuilt by King Agrippa in 42 A.D., the Portico of Solomon, instead, was never reconstructed. Inexistent Apostles, authors of miracles and sermons, invented under an inexistent portico: with such a testimony, how could we atheists believe in the “Resurrection of Christ”? Especially after reading in the Gospel that the Saviour himself managed to carry out the Miracle of Miracles by having the portico of Solomon destroyed by the Romans “resurrect”:

“It was the time of the feast of Dedication in Jerusalem. It was winter, and Jesus was in the Temple walking up and down in the Portico of Solomon” (Jh 10,22/23).

But, for the grey eminences of the Clergy, the problems do not finish here. In Bethany, near Jerusalem, the Jewish "favourite disciple" - through the hands of Mary Magdalene - had His Messiah undergo an incredible pre-burial foot lubrificaion (Jn 12,3), on the basis of rituals different from those of the other Gospels; John goes as far as to condemn to "damnatio memoriae" Saint Mary of Magdala, who resided in Bethany along with her brother Lazarus. An unction which, in the immediate sequence of the evangelical account, is targeted at the triumphal entry in Jerusalem of an authentic Jewish Messiah and King, and as such acclaimed by the crowds as "King of Israel" (Jh 12,13).  In Bethany Jesus carried out the prodigious resurrection of his friend Lazarus, buried in the sepulchre four days earlier and already decomposing: "Lazarus, come out!" (Jh 11,43). A resurrection narrated only in the Gospel of John which certifies the notoriety of the miracle in Jerusalem and in the surrounding area … thus convincing the High Priests to decree the re-execution of the re-surrected Lazarus (Jh 12,9-11). A wonder hailed by practicing humanity… yet unknown to the other evangelists. On the contrary, the three synoptic Gospels refer to another resurrection, that of the "daughter of Jair", unknown to the evangelist John. The indoctrinators fail to document this information to the devout masses.

After becoming aware of the evangelical oversight (which brought about the consequences described above), the scribes of God - in order to hide the fact that they themselves were the true artificers - with a delay of a millenium decided to "bring forward" the explanation of the holy "misunderstanding" through the intervention of no less than Origen Adamantius, the great Christian apologist of the third century. It was at this time that the scribes drew up the "Commentarii in evangelium Ioannis", pseudoepigraphical text (under false name) apparently narrated by Origen himself. It can be found in the "Codex Monacensis Gr 314", paleographically dated to the thirteenth century; it was followed by a "Commentarii" copied into the fourteenth century "Codex Venetus 43" and, later on, into four subsequent codexes.
Let's read what Origen is said to have affirmed.

Origenes. "Commentarii in evangelium Ioannis" - XL -

"I am well aware that the lesson of almost (?) all the manuscripts is: "This happened in Bephany (?) we are aware and [this substitution] seems (?) to have happened some time ago because we already read Bephany in Heracleon (?). But I am also just as convinced that the exact lesson (?) is not Bethany but Bethabara as I have visited these places in order to reconstruct the itinerary of Jesus, his disciples and prophets. Bethany in fact, the homeland of Lazarus, of Martha and of Mary, is fifteen stadia away from Jerusalem ("less than two miles", Jh 11,18), as attested by the evangelist himself, and the distance separating it from the River Jordan is equal to one hundred and eighty stadia. Nor is there in the surroundings another locality bearing this name. While instead it is said (by whom?) that on the banks of this river can be found Bethabara where it is narrated that John baptized".

After verifying that "Bethabara" was the toponym of the locality closest to the hypothetical spot in which John the Baptist is said to have practiced the initiation rite, the thirteenth century scribes of God had Origen make false declarations one thousand years after his death. As if it were a "lesson" they even had him visit "these places in order to reconstruct the itinerary of Jesus, of his disciples and prophets" and cite an ignorant "Heracleon" (a second century gnostic father but unknown by Christian historians Eusebius of Caesarea and St. Jerome), well aware that no Gospel existed, whose task it was to "bring forward" obscure "testimonies" through the hypocritical "primitive Bephany lesson".
A useless toil which the grey eminences of the Byzantine Church had already embarked on after the end of the Roman Empire (fifth and sixth century). The Churchmen built, in several areas adjacent to the Jordan, Sanctuaries containing cisterns and plumbing needed to feed the baptismal font of John the baptist … and by doing so inevitably created further lies. In fact, as these buildings were scattered in localities* having names different from those found in the "Bethabara lesson", this demonstrates that the Church of that time did not know where Jesus was baptized.
*The sites identified are: Saphsaphas, Ainon, aL-Maghtas, Tell Mar Elias, Tel al-Karrar and Ain Karim. The latter, located to the west of Jerusalem, dating back to the seventh century, was discovered in 2004 by archaeologist Shimon Gibson.

The subtle Byzantine minds, once understanding that the geographically disparate locations of the baptismal structures of Christ built by monks were proof of their falsehood, abandoned them one after another. Today in fact, in order to avoid archeological contradictions, the exegetical spiritualists have taken the evangelists' place and claim that the Baptist lived in a "hole", "discovered" by the former of course. But where? … Here is the solution.
In spite of the "ancient fiascos", the Churchmen belonging to "Studium Biblicum Franciscanum" - in order to fool the blessed who are poor in spirit - take action: the top-of-the-range is called in to defeat the Devil who managed to deceive the naive "disciple who Jesus loved".

The friars are aware that the statements attributed to Origen did not eliminate the diabolical Bethany "trap" but just made matters worse. Therefore? They relaunch the "big bluff". In addition to Origen, they have others offer "testimony": Eusebius of Caesarea, Constantine the Great and the holy imperial family, all the Bishops from the Council of Nicea I and a series of pilgrims who, from the third century onwards, all went to Bethabara.
In order to strengthen their theory the friars cite the Onomasticon by Eusebius of Caesarea, a list of people's names and places linkes to the history of Christianity … but they make no mention of the fact that the oldest manuscript of this work is the "Codex The Vaticanus Gr 1456" dating back to the eleventh century.
The infinite analysis was published by the "Studium Biblicum Franciscanum" on 6 March 2000 for the Grand Internatonal Catholic Jubilee and entitled  "The Sanctuary of Bethany on the Far Side of the River Jordan" and was signed by the friar Michele Piccirillo. Aware of the upcoming Jubilee, friars had already inaugurated the "Sanctuary of Bethany in Perea" along with a related study in which we find the itineraries of the "Great Pilgrims of the Fourth Century" cited with meticulousness; yet, starting with Eusebius, no handwritten Codex dating back prior to the "Monacensis Gr 314" (of the thirteenth century) makes mention of "Bethabara".

No Father, Bishop or Doctor of the Church, at least until the end of the fourth century (by this date the Gospels had been written in Greek and were then translated into Latin at the beginning of the fifth century), had ever heard about the "sanctuary of Bethabara" nor the "sanctuary of Bethany", both "on this side" and on the "the far side" of the Jordan.
The reason is very simple and we have already mentioned it: the Gospels that we read were written after the Council of Constantinople of 381 A.D. As a result - even if we went as far as to absurdly affirm that Eusebius, Emperor Constantine and the Bishops of the Fourth Century had all known about "Bethabara" … in the hundreds of ancient biblical Codexes we would have found written "Bethabara" rather than "Bethany". And not only in the Gospel of John, but in all the canonical Gospels which cite the Baptist and, dulcis in fundo, in all the "Commentarii" of the Gospels - written by Fathers, Bishops and Doctors of the Church - we would have found the same identical, stupid and false lesson: "Bethabara". Fact that does not result.

Eight centuries ago the scribes of God lied by writing the commentary in the name of Origen; but even today the franciscans, driven by an "overabundance of Christian charity" stimulated by the Grand Jubilee of 2000 A.D., have made another attempt, convinced that no one would have bothered to verify whether the countless quotations mentioned (in order to impress the naive) were true. A hypocritical charity which aims at modifying the evangelical findings through the duplication of Bethany, which was moved "motu proprio" over 40 km into the region of Perea and placed in a "hole" "on the far side of the Jordan" … et voilà! Problem solved: here is Bethabara! After which … Parish Priests, Popes, Pastors, Reverends, Fathers and Ministers of God, all focused on indoctinating others and well-coordinated with Tour Operators in order to guarantee "widespread happiness", organize convoys of pilgrims (unaware of the Gospels) headed towards the false "second Bethany in Perea", where in the vicinity of the "hole" there "bodies" are lowered into the River Jordan … with the promise of eternal life. For the pilgrims and believers, who do not read the holy texts, here are the passages of the Gospel of John regarding Bethany and the location of the ancient city (which still exists today), mentioned along with precise distances:

"This happened at Bethany, on the far side of the Jordan, where John was baptising. The next day he saw Jesus coming towards him and said…" (Jh 1,28-29); Bethany is only a about two miles from Jerusalem" (Jh 11,18).

Bethany, where John was baptising, was near Jerusalem, therefore more than thirty Roman miles (40 km) away from the Jordan: in other words, the only true Bethany is the one which today is located in the vicinity of Jerusalem … of course without the Jordan.

Following the scheme of the falsification carried out by the ancient Fathers of the Church with regard to the toponym "Gamala" disguised by "Nazareth" (see previous study), the shrewd clergymen - well aware that the two quotations of the Gospel of John prevent any possible speculation and convinced that the world is full of naive people - through a straining of the truth have reinterpreted the passage, written clearly in the Bible, and have demonstrated to everyone their desire to sidetrack those who wish to know the truth.
A deontological duty belonging mainly to those who, by profession, teach religion in schools.
Therefore, we believe it to be our duty to highlight the improper "technique" of indoctrination of young students, disguised behind harmless "educational goals". Click on:

Bethabara - Il Battesimo di Gesù -
Maria Grazia Montuolo
Istituto Comprensivo G. Micali - Livorno -
Anno scolastico 2008 - 2009

After reading the Gospel of John and aware of the negative repercussions on the propagation of faith, the religion teacher Maria Grazia Montuolo assessed the devastating effects caused by the incredible miracles attributed to Jesus Christ in a Bethany which the evangelist erroneously placed "on the far side" of the Jordan; she published a very long, complicated study on the "Baptism of Jesus" along the lines of the one written by the above-mentioned friars. Like the franciscans, Montuolo has passed her analysis off as truthful and has "fed" it to students in the schools where she has taught without verifying beforehand whether the ideological content aimed at modifying the evangelical findings is based on correct documentation, with regard to both the quotations and the ancient archeological and historical evidence. It is not by chance, in fact, that in her long study the teacher avoids any reference to Eusebius of Caesarea's "Historia Ecclesiastica" (subject which she is an expert on), where it is attested that, unlike what is attested in the Gospels, John the Baptist was eliminated by Herod Antipas in 36 A.D., that is to say many years after Jesus's death:

"Herod Tetrarch married Herodiade, the wife of his brother, after ripudiating his first wife who he had married accordino to the laws (she was the daughter of Aretas, King of Petrea) after separating Herodiade from her husband, who was still alive. And as a result of this woman he had John the Baptist executed and waged war on Aretas, whose daughter he had dishonored" (op. cit. I 11,1).

It is evident that the causes of the war produced immediate effects, and history confirms that Aretas IV opened the conflict against Herod Antipas in the summer of 36 A.D.
In addition, in Josephus's "Jewish Antiquities" we see that John the Baptist, when alive, worked in Galilee, not in Bethabara (according to the friars in Perea), as the latter was located in the desert and therefore had no listeners:

"When the people came in crowds about John the Baptist, for they were very very greatly moved by hearing his words, Herod (Antipas), who feared lest the great influence John had over the people might put it into his power and inclination to raise a rebellion, thought it best by putting him to death ... Accordingly he was sent a prisoner, out of Herod's suspicious temper, to Macherus, the castle in Perea ... and was there put to death. Now the Jews had an opinion that the destruction of this army was a vendetta of John and sent as a punishment upon Herod, and a mark of God's displeasure to him" (Ant. XVIII 118/9).

The Baptist was brought to Macherus after stirring up the people. The territories under the jurisdiction of the Tetrarch Herod Antipas were Galilee and Perea, but it is important to remember that the latter was in ths e desert while Galilee was crowded and its inhabitants belonging to the the most extremist and revolutionary anti-Roman Jewish faction.
For the reasons expressed above, there is clear evidence of the improper employment of religion teachers whose institutional duty cannot be that of preventing both the history of Christianity and the Gospel itself from becoming known, going as far as to alter the true information contained in this writing. As a result, it is simple to understand the modus operandi of the Italian religion teacher is shared by all religion teachers, all of whom coordinate their efforts in respect of the supreme interests of the Church, which adopted a similar strategy in the subsequent, compromising evangelical passages.

Bethsaida

In the "live" chronicle concerning the ministry of Christ we learn:

"These approached Philip, who came from Bethsaida in Galilee …" (Jh 12,21);
"The next day, after Jesus had decided to leave for Galilee, he met Philip and said, «Follow me». Philip came from the same town, Bethsaida, as Andrew and Peter" (Jh 1,43-44).

"Bethsaida" (Aramaic name meaning "house of hunting") was an ancient village located at the northernmost end of Lake Tiberias (or Gennesar). It was mentioned by Josephus after it was enlarged, fortified and elevated to the rank of city (polis) by the Tetrarch Philip (son of Herod the Great):

"Philip enlarged Panea, the city near the source of the Jordan and called it Caesarea; and the area of Bethsaida on the Lake of Gennesaret was elevated to the rank of city, its inhabitants increased in number and its fortifications were strengthened, and it was named Julia, after the daughter of Caesar" (Ant. XVIII 28);

also mentioned by the Jewish historian in "The Jewish War":

"When, upon the death of Augustus, who had reigned for fifty seven years, six months and two days, the Empire of the Romans passed into the hands of Tiberius, son of Julia (no: son of Livia Drusilla), the Tetrarchies remained in the possession of Herod and Philip. The latter founded a city by the name of Caesarea at the source of the Jordan in the region of Panias, and another city by the name of Julia in lower Gaulanitis" (Bellum II 168;ib. cfr III 56); 
"the Jordan … beyond the city of Julia, flows into Lake Gennesar" (Bellum III 515).

After enlarging Bethsaida Philip inaugurated the new city under Tiberius and called it "Julia" in honour of Julia, daughter (Ant. XVIII 28) of Emperor Caesar Augustus, and in the latter's memory for having given him the territories after the death of Herod the Great.
Having identified the precise location of first century Bethsaida, we are able to verify the oversights "dictated" by God to the naive Christian scribes. In fact, unlike what is stated in the evangelical testimonies, Bethsaida did not belong administratively to Galilee (under Herod thr Tetrarch) but to Trachonitis (Ant. XVII 319; Bellum II 95); as seen in the correct historical quotations confirmed by archeology, the city was located in lower Gaulantis (territory included in the Traconitide, region administered by Filippo Tetrarca), due east of the Jordan, near the point in which the river even today flows into Lake Tiberias. But Galilee was west of the Jordan … so this is where the problems start for the wonders described in the holy scriptures:

"They came to Bethsaida, and some people brought to him a blind man whom they begged him to touch. He took the blind man by the hand … he was cured and he could see everything plainly and distinctly" (Mk 8,22-25);
"And he immediately constrained his disciples to enter the ship and go before him to the other side to Bethsaida … and he came towards them, walking on the sea" (Codex Sinaiticus: Mk 6,45-48).
"Then he took them with him and withdrew towards a town called Bethsaida. But the crowds got to know and they went after him…" (Lk 9,10-11).

The passage from Luke continues and describes the spectacular miracle of the "multiplication of the loaves and fish":

"…Then he took the five loaves and the two fish , raised his eyes to heaven, and said the blessing over them; then he broke them, and handed them to his disciples to distribute among the crowd. They all ate as much as they wanted …" (Lk 9,16).

This is the prodigy which the evangelists refer to as Christ, he who two milleniums ago fed thousands of his believers - men, women and children; this miracle is described in detail in all the Gospels … but in none of these do the evangelists, starting with Luke, realize that "the crowd" had to cross the River Jordan to go from Bethsaida to the locality on the west side of the river, in Galilee, where the multiplication of the loaves took place.

If the evangelist John, who was a native of Bethsaida, had truly existed, he would never have made such a mistake because the Jordan flowed near his own house. And there is more. Saint Hieronymus in the biography of the Apostle contained in "De viris illustribus" (Chap IX) he writes:

"John, after reading the volumes (scrolls of the Gospels) of Matthew, Mark, and Luke certainly approved the text of their narration, underlining their total truth".

The lack of knowledge of the places in which Jesus and the Apostles lived is even demonstrated by the Doctor of the Church when, at the beginning of the fifth century, he personally translatedfrom Greek into Latin the famous Vulgate Bible. In fact, the "total truth" mentioned by Jerome is disavowed by the lack of knowledge of the land of Christ, starting from John, who should have taught his fellow Apostes - Peter, Andrew and Philip - like him all born in Bethsaida, that this city was in Gaulanitis, not in "Galilee", as affirmed in the Gospel (Jh 1,44).
As a result of the contrasts highlighted above, we can confirm what has already been demonstrated in the previous studies: neither the Apostle nor the evangelists ever existed. Instead, the Christian scribes who attested the imaginative events four centuries later did truly exist, and they craftily passed themselves off as first century Jews and followers of the "Saviour" in order to make the lies they were inventing seem truthful … so as to deceive people through the promise of eternal life.

As in the case of Bethany, the locality in which the miracle of the multiplication of the loaves and fish took place was deliberately chosen in Galilee during the Byzantine period, after the break-up of the Roman Empire: it was called "Tabgha" and here a Sanctuary was built, later abandoned but identified the beginning of the twentieth century.
Through the construction of a Sanctuary (with beautiful mosaics) in Galilee, in Tabgha, on Lake Tiberias, indicated as the place where the miracle of the loaves and fish took place, the High Byzantine Clergy wished to "show" the whole world the precise point in which the great event had taken place … without understanding the grave incompatibility with the Gospel of Luke (Lk 9,10-17), thus forcing the large crowd (gathered in the parable) to cross the holy river in order to travel from Bethsaida to Tabgha. All this happened without Jesus having carried out any miracle prior to the one of the loaves, so as to allow River Jordan to open up and permit the crowds to cross it, as done by his namesake "Joshua" (Yehoshùa) when the latter allowed the Israelites (including the Arch of the Alliance) to go beyond the biblical tributary of Lake "Kinnereth" (later "Genesareth" and finally "Tiberias") … or fall back on the less spectacular, but simpler, miracle in order to allow the multitudes of believers to "walk on the water" like He did (… like Mk 6,48).
But the height of the contradiction can be found in the Gospel of John. The favourite Apostle has the miracle of the loaves and fish take place upon a mountain, east of Lake Tiberias not west, on the bank opposite Capernaum … rather than in the bogus "Tabgha", venerated by both Byzantine Orthodox and Roman Catholics:

"After this, Jesus crossed the Sea of Galilee - or of Tiberias - and a large crowd followed him ... Jesus climbed the hillside … Jesus saw the crowds approaching" (Jh 6,3-5) … "As many as five thousand men sat down. Then Jesus took the loaves, gave thanks, and distributed them to those who were sitting there; he then did the same with the fish, distributing as much as they wanted" (Jh 6,10-11) … "That evening the disciples went down to the shore of the sea and got into a boat to make for Capernaum on the other side of the sea." (Jh 6,16-17)

Since Capernaum was located west of the lake of Tiberias (where it presently is), the miracle of loaves and fish took place on a mountain situated on the opposite shore of Capernaum, east of the lake. 

"Next day, the crowd that had stayed on the other side (still east of the lake) saw that only one boat had been there, and that Jesus had not got into the boat with his disciples, but that the disciples had set off by themselves. Other boats, however had put in from Tiberias (located west of the lake), near the place where the bread had been eaten (again east of the lake, the opposite shore). When the people saw that neither Jesus nor his disciples were there (obviously east) , they got into the boat and crossed to Capernaum (west of lake) to look for Jesus. When they found him on the other side (in Capernaum, west of lake) they said to him, «Rabbi, when did you come here?» (Jh 6,22-25).

Today the Church - so embarassed by the contradictions generated as a result of a Bethsaida located east of the Jordan rather than west in the region of Galilee - has chosen to distance itself from this city … on its tip toes.
In fact, all you need to do is go onto Internet and click on "Cathopedia" and type in "multiplication of the loaves and fish" in order to read elusive comments like: "symbolic meaning", "Messianic fame". "New Testament accomplishment", "direct terms", "broad and prophetic terms" … as long as no mention is made  of Bethsaida, let alone the miracle of loaves and fish. The only thing missing is the final and mandatory statement needed to avoid any fastidious misunderstanding: "Any reference to people or to events which never occurred is purely incidental" …
In Parishes, as in the Christian Scismatic Churches, it is a whole different story. Like in the case of Bethany: Parish Priests, Popes, Pastors, Ministers, Fathers, Mothers, Sisters, Reverends and all those interested in indoctrinating others, well-coordinated with Tour Operators, organize caravans of pilgrims who are in the midst a total mystical crisis; yet they are all careful not to follow Luke's teaching which has crowds swim across the Jordan from Bethsaida to Tabgha ... swimming.

Gerasa and Gadara:

the two cities where Jesus exorcised thousands of demons.

"They came to land in the territory of the Gerasenes, which is opposite Galilee. He was stepping ashore when a man from the city who was possessed by devils came towards him … Catching sight of Jesus he gave a shout, fell at his feet and cried out at the top of his voice, «What do you want with me Jesus, son of the Most High God? I implore you, do not torture me.» … Jesus asked him, «What is your name? ». He said, «Legion» - because many devils had gone into him. And these begged him not to order them to depart into the Abyss. Now there was a large herd of pigs feeding there on the mountain, and the devils begged him to let them go into these. So he gave them leave. The devils came out of the man and went into the pigs, and the herd charged down the cliff into the lake and was drowned" (Lk 8,26-33).

The most famous exorcism in history - carried out by Christ against the demonic powers of darkness - is described in a way which is colurful but adolescent, obscurantist and medieval, intended for the portion of  humanity devoted to prayer: the only form of protection against Evil. In like manner in both Matthew and Mark:

"When he reached the territory of the Gadarenes on the other side, two demoniacs came towards him out of the tombs…" (Mt 8,28-34);
"They reached the territory of the Gerasenes on the other side of the lake, and when Jesus disembarked,  a man with an unclean spirit at once came out from the tombs towards him …The Jesus asked, «What is your name?». He answered, «My name is Legion, for there are many of us» … Now on the mountainside there was a great herd of pigs feeding ... The herd of about two thousand pigs charged down the cliff into the lake, and there they were drowned" (Mk 5,1-13).

Wow! Through only one exorcism Jesus managed to eliminate two thousand devils which had entered two thousand pigs patiently waiting to be drowned in an impossible city called "Gerasa" - mistakenly located evangelist on the shore of Lake Tiberias - to be drowned. As in the "Bethany case", when in the holy texts dictated by God divine mistakes were found, the scribes sought the help of "Commentari". In the thirteenth century, the authors of "Codex Monacensi Gr 314" once again turned to Origen in order to solve the "Gerasa case" and the "Gedara case".

Josephus mentioned the ancient city of Gerasa which in 84 B.C. was conquered by the Jews led by Alexander Ianneus (Bellum I 104). After being conquered by Pompeius Magnus in 63 B.C., the city reached the peak of its splendour under Roman domination but … Gerasa is fifty kilometers south of Lake Tiberias and twenty kilometers east of the Jordan. At that time it was part of the region of Decapolis while its spectacular remains were, through the centuries, preserved intact beneath the sand.
Gadara, which is twenty kilometers from Lake Tiberias, was mentioned several times by Josephus; in Bellum I 7,3-6 he described the revolt of the Jews of Gadara defeated by Vespasian in 68 A.D. It was a beautiful Greco-Roman city with theatres, thermal baths, a hippodrome and a mausoleum; it became part of Decapolis after being conquered by Pompeius Magnus, although never reaching the magnificence of Gerasa, also as a result of the fact that it became involved in the Jewish War.
We will now read about what the exegetical scribes did eight centuries ago in order to "save" the credibility of Jesus the exorcist who had the possessed pigs of Gerasa and Gedara fall into an inexistent lake in the vicinity of the two cities. It is once again Origen who spoke in "direct streaming" in the thirteenth century.

Origenes. "Commentarii in evangelium Ioannis" - XLI -

"With regard to the fact that in Greek manuscripts scribes often make mistakes when copying down names, one could even be convinced by these cases which we find in the Gospels. The raising of pigs who fell down the cliff and drowned in the sea (lake) in the Gospels can be found in the region of the Gerasenes. Now, Gerasa is a city of Arabia and in the vicinity has neither a sea nor a lake. Nor could the evangelists have said such an evident and easily disavowable inexactitude, all the more so as they knewthe regions around Judea perfectly. As in certain manuscripts we find «In the region of the Gadarenes» we must also demonstrate the deceitfulness of this lesson. Gadara is of course a city of Judea, but in its surrounding area there are famous thermal springs, not a lake below a cliff nor a sea".

The scribes of God had a difficult problem to solve (let's say impossible), because they forced Origren's poor little ectoplasm to climb up onto the Old Testament; and while walking through it, from the time of Abraham onwards, he interviewed a series of Prophets in order to find localities with names similar to Gerasa and Gadara by means of a miraculous "lesson" … but in vain. The holy pens of the late Middle Ages filled up many pages, which we will spare our readers as poor little Origen did not manage to solve the evangelical mistake. At the end of this string of names, Origen cut it short and arbitrarily chose the "Gergasa lesson".

"But there is Gergesa, from which the Gergesenes take their name, an ancient city on the shores of what today is called Sea of Tiberias, which nearby has a cliff overlooking this sea: it is here, as is [still] pointed out, that the pigs were thrown down by the demons. The name Gergesa in fact means "house of those who have driven away": a name which perhaps contains a prophetic allusion." (ibid. XLI).

Gerasa of the gospel passed off as "Gergesa"

Gergesa is a locality unknown to the evangelists, to Josephus and to the Old Testament. Inevitably, the straining of the name is incapable of replacing the lemmas "Gadara" and "Gerasa"; as a result, no archeologist (starting from those of the Vatican) dares make theirs the unsuccessful choice of "Gergesa", written into the "Origenian lesson" by the medieval scribes. In fact, the city of Gegesa never existed.
Even in this case the subtle minds of the Byzantine clergy - who became aware of the bad evangelical mistake even prior to the Roman clergy - identified a locality adjacent to the eastern shore of the lake with a few abandoned remains of an ancient Jewish fishing village and here built a monastery and an attached Church. The name of the locality is not "Gergesa" but "Kursi", but as we are dealing with an ancient Israelite settlement, there was the problem of the herd of two thousand pigs awaiting Jesus. Therefor the spiritual indoctrinators, in league with Tour Operators, "exorcize" the contrast with Jewish customs by stating that it are dealing with an ancient Pagan Roman village having a small port. Obviously, the clever indoctrinators do not go as far as to say that the Romans built the small harbour for their triremes used for fishing in the waters of Lake Gennesar, aware of the fact that when Pompeus Magnus conquered Palestine he deliberately did not have "Gergesa" built so as to spite the future evangelists.
The faithful pilgrims, convinced by catechizers that the Gospels speak about the exorcism in Gergesa (rather than in Gerasa), visit this locality (Kursi) in the hope of obtaining eternal life and immunity from the devil.

In conclusion, neither Gerasa nor Gadara - the cities mentioned in the holy text - are located on the shores of Lake Tiberias; therefore a true Jewish Messianic God, like Jesus, would have never "revealed" to his evangelists "good tales" with such mistakes. The same applies to His Apostles and evangelists; if they (who were supposed to be native Jews) had truly existed, they would never have witnessed the prodigies of their own Messianic King in the wrong places in their own homeland.
With the aim of correcting the gross error made in the New Testament, the Byzantine Primates chose a locality on the lake that could have corresponded to the Gospels and called it "Gergesa", aware that the Gergesites were an ancient pagan people that was driven away from their own land by Joshua. But, later on, even the ancient biblical name "Gergesites" was transformed into "Gergesenes" so as to prevent the correlation between the pigs "driven away" by Christ and the pagan Gergesenes "driven away" by Joshua from highlighting the ideological origin of the lemma; such a correlation would have demonstated the solely doctrinal value of this lemma, different from that of the true toponym which, as we have seen, is "Kursi".
Nevertheless, indifferent to the evangelical findings referring to "Gerasa", the catechizers and Tour Operators, in compliance with Origen's ectoplasm, direct the "pilgrims" to "Gergesa": a name with a prophetic allusion.

Arimathea,

another imaginary evangelical city

"And now a member of the Council arrived, a good and upright man named Joseph. He had not consented to what the others had planned and carried out. He came from Arimathea, a Jewish town, and he lived with the hope of seeing the kingdom of God" (Lk 23,50-51).

Well! Here we are again … The Christian scribes keep repeating the same mistake: an authentic Jewish witness would have been obliged to give both his first name and patronymic, so: "Joseph, son of (bar) …"; in consideration of the fact that "Joseph" was one of the most common Jewish appellatives and, accordino to the Gospels, even an authoritative member of the Sanhedrin involved in handling Christ's body. But according to the evangelist (as we are about to verify) Joseph of Arimathea had the duty to carry out a task which was even more important from a doctrinal perspective.
Joseph of Arimathea's fame was due to the fact that "This man went to Pilate and asked for the body of Jesus. The Pilate ordered it to be handed over" (Mt 27,58). Isn't this something! The Governors would have never allowed a stranger to take the body of someone they had executed: only a relative could have made such a request for a funeral in order to prevent the body from being thrown into a common grave.
As a result, several exegetes, even those having faith, believe that Joseph of Arimathea was one Jesus's relative belonging to the first seventy disciples-apostles; therefore it is not by chance the the Christians sanctified him, even if it is important to remember that "Joseph" (Mt 13,55) was in reality the name of one of Jesus's blood brothers (for the identification of Joseph, Jesus's youngest brother, we ask readers to refer to the fifteenth study).

In respect of Catholic doctrine the divine evangelists called in "Joseph of Arimathea" so as to prevent the putative father of the Messiah King, Saint Joseph the carpenter (who was never born and never died), to explain his own geneology to Pilate; Pilate would have got flustered and also ended up on the cross for even donkeys know that the "Saint Joseph" of Luke and the "Saint Joseph" of Matthew had different fathers.
As a result the evangelists were aware that they could not have the Holy Spirit or the Archangel Gabriel claim the body of Christ King and Son of God. As a result of this impediment, the calculating Catholic scribes opportunely decided not to call in the Mother of God so as not to force the Blessed Virgin Mary to give an embarassing explanation to the Roman Governor Pontius Pilatus regarding the man to whom she was "betrothed" (Lk 1,27), man who was also the parent of the Christ just executed: in other words the "Holy Spirit". As a result, for the scribes of God it would have been obligatory to avoid running the risk of having the Blessed Mother beheaded by the inquisitor ... as no imperial governor would have allowed anyone to make fun of him by means of a "sanctified spirit".  In addition, the lack of an interrogation, which would have been useful to Pilate in order to discover the name of the "Christ King", not appointed by Tiberius, and that of his father (mandatory for the Jews of the Sanhedrin and for the imperial governors whose duty it was to certify the acts of the hearings), demonstrates that the ludricous trial was made up by people with no knowledge of Roman and Jewish Law.

Ultimately, the silence of the evangelist - who could not force the Mother of God "Teotòkos" (Mary) to claim the dead body of the Son of the Holy Spirit - demonstrates that the Mother of Jesus Christ (differently from the Council of Nicea of 325 A.D.) was "conceived", along with Pontius Pilate, by the Catholic doctrine sanctioned in the Creed of the Council of Constantinople of 381 A.D. This is further proof that the current Gospels were written after this date. In fact, for a Gospel drawn up prior to this Creed it would not have been a problem to have Jesus's dead body claimed by his mother, wife of a simple "Joseph, son of…".
Being that after Jesus's execution someone, in place of his relatives, had to be called in to take care of the God just sacrificed, the evangelist attached the name "Joseph" to a strange lemma passed off as the name of a city: Arimathea. The choice made by the evangelists at the end of the fourth century was unsuccessful and superficial, unable to forsee the future consequences of such a decision; unfortunately (for the faithful) the "city of Arimathea" never existed but was simply an invention of the Lucan scribe.

Aware of the fact that the devout masses were solely interested in the promise of eternal life, the theologists of Christianity, after exempting the Mother of Christ from the duty to ask Pilate for the dead body of the Saviour for his funeral, forgot about "Joseph of Arimathea" until the time of the Crusades in the Holy Land. Indeed, prior to the current Gospels there is no reference to a "Joseph of Arimathea", starting from Eusebius of Caesarea. Saint Jerome also makes no mention of this "Joseph" but, being that the most ancient codices of "De viris illustribus" ("The Illustrious Men") dates back to the end of the ninth century, we can work out that at the time in which the scribes copied the text "Joseph of Arimathea" had yet to become "illustrious", let alone "beatified". Therefore it is no accident that  the Eminences of the Byzantine Empire did not, from the very beginning, commemorate him in the numerous Sanctuaries built in honour of the "Holy Places" of the universal Saviour.
The "additional deeds" (prior to the biblical codexes dating back to the end of the fourth century) attributed to the Saint of Arimathea - not contemplated in the Gospels but mentioned by other "Saints", starting from Ireneus of Lyons - were all copied into codices dating back to the tenth century onwards, therefore well after the time of Jerome's "De viris illustribus".

The search to find the city of Arimathea got underway at the time of the Crusades, when the Crusaders went to the Holy Land to free the Holy Sepulchre. It was then that the "comrades-in-arms" of Christ assessed the importance of the "buriers of God": Joseph of Arimathea and Nicodemus. In the Crusaders inaugurated and concluded their search. Through a straining of the truth they identified the delightful city of Ramla as being the biblical "Ramathaim" (the birthplace of the prophet Samuel) and then assimilated the latter to the more Jesuit and Grecized "Arimathea".
The "fruits" of the Crusades - including the Holy Graal and the blood of Christ collected by Joseph of Arimathea - were inserted into the oldest manuscript which mentions their deeds in detail: the "Codex Ambrosianus Gr E 140", paleographically dated to the twelfth century.
We are dealing with an apocryphal New Testament text cited as "Acts of Pilate" or "Gospel of Nicodemus", whose puerile and imaginative description is, today, disavowed by the Church itself … but not in the Middle Ages.

Instead at that time the detailed story, glorified from the pulpits, uncorked numerous legends and was so successful that "Joseph of Arimatea" was beatified by Cardinal Baronio in 1585, that is to say 1500 years after his holy burial; and we all know that when the Church sends someone up into Heaven, well, there they remain … otherwise their infallibilty would cease. The logical consequence was that at that time caravans of pilgrims headed towards the Holy Land driven by a profound "spiritual need" prompted by the promise of eternal life.
But the straining of the truth carried out by the Crusaders could not withstand the pressure of modern analyses; therefore, Rev. William F. Albright (famous archeologist and biblicist famous for his studies on the Dead Sea Scrolls) attempted to find a solution and half a century ago identified the city of Arimathea as being "Rainallah" (previously called "Rarnataim"). Yet not even the explanation given by the Reverend was convincing due to the lack of archeological support and, until the year 1998, any search for "Arimathea" proved to be unfruitful.
That year, the gifted paleographer Luigi Moraldi completed his translation of "Jewish Antiquities" (UTET 1998), written in collaboration with Cardinal Carlo Maria Martini who allowed him to consult the Codexes of the Ambrosian Library.
Moraldi very discretely, on page 787 note 29, makes reference to the Joseph of Arimathea of the Gospel of Matthew (Mt 27,57) and points out three Jewish localities standing for election to the "post" of "Arimathea":  Ramathaim, Armathain and Ramath. The location of the city of Ramathaim, as in the case of the other two, offers no certainty due to the total lack of archeological evidence and Cathopedia is the first to keep away from the inexistent "city of Arimathea".
As a result. no pilgrimages to any "Arimathea" are organized, but to make up for this "Joseph of Arimathea" is commemorated through a visit to the Holy Sepulchre.

In conclusion, if the favourite disciple John - a native of Bethsaida according to the Church and therefore a trueborn Jew - had truly existed, he would never have linked the name "Joseph" to an inexistent city in Judea called "Arimathea". The same goes for the other Apostles and evangelists passed off as Jews. In reality, Christian scribes with evangelical pseudonyms limited themselves to narrating tales set about four centuries prior to their lfetime in a faraway land which they knew little or nothing about; these men never visited Palestine nor did they verify beforehand the historiographical and geographical validity of the "truths" fed to the naive masses so as to justify the illusion of eternal life after death.
The fact is that these "details" are never pointed out to the "blessed who are poor in spirit".

Capernaum: Jesus carries out a miracle in a Synagogue built two century after his lifetime

The evangelists always turn to the "demon" for help due to the fact that the universal monotheistic doctrine had an absolute need for an "Entity" that could be blamed for all the evil afflicting humanity: "the Evil One". This evil force constitutes the Alibi of God, creator of Light and Life, but unable to prevent the woes which have always distressed mankind. The religious concept of catechizers is founded upon the interaction between "Good" and "Evil" so as to guarantee the subordination of the faithful masses who do not wish to go to hell and thus do not ask themselves: why did God, "the perfect Being, Creator and Lord of heaven and earth" … create the "Evil One ... who, in turn, will become the cause of inevitable human suffering?
Therefore the evangelists are bound to this demand of the doctrine, and repeatedly call in the Saviour in order to drive off the Demon but … are careful not to eliminate him once and for all; otherwise, in the absence of an omnipresent Devil, the cause of all future evil would fall upon the Son and His Father.
It is no coincidence that today's "exorcists" limit themselves to "driving off" the Demon because if they kept on going they would become unemployed … just like Christ:

"Jesus went down to Capernaum, a town in Galilee, and taught them on the Sabbath…In the Synagogue there was a man possessed by the spirit of an unclean devil, and he shouted at the top of his voice, «Ha! What do you want with us, Jesus of Nazareth? Have you come to destroy us? I know who you are: the Holy One of God!». But Jesus rebuked it, saying, «Be quiet! Come out of him!». And the devil, throwing the man into the middle, went out of him without hunting him at all" (Lk 4,31-35) .

But in this parable, as in the previous ones, the scribes of God forced the Saviour to demonstrate His wonders in contrast with history and archeology.
Capernaum - a compound word deriving from the Aramaic "Kefar" meaning "village", and "Nahum" name of an Old Testament prophet - throughout its history has always been referred to as a village (never as a town) located in Galilee.
Josephus does the same at the end of the first century. This highlights the fact that the evangelists and Apostles, though living in Galilee, were unaware that "Kefar" was a "village" in name and in fact.
The scribes wrote the Gospels after the Constantinopolitan Creed of 381 A.D.; these writings were substantiated through the aid of historical references taken from first century scrolls lying in the imperial library of Theodosius the Great. Nonetheless, the hasty exorcism described by Luke did not take into account the historical and archeological findings because the evangelist of God sent the Saviour into the most beautiful and spectacular Jewish place of worship two centuries before it was built: the Synagogue of Capernaum.

According to the Lucan scribe: "The centurion deserves this of you, because he (Jesus) is well disposed towards our people; he built us our synagogue himself" (Lk 7,5). Therefore, accordino to the Gospel, the Synagogue was built by a Roman centurion who, of course, had to be v(ery rich and at the same time very, or better, overly pro-Jewish in a Galilee … very, or better, overly nationalistic against the domination of Rome.
The commander of a Roman century and his men always had to be ready to engage in battle in order to repress any act of rebellion in the land with the highest concentration of Zealots in all Palestine. However, as the usual indoctrinator would say: "God works in mysterious ways". Well, having verified that up to now the "Lord" has done nothing but trip while travelling along the "ways" of his land, let's establish if he is able to surmount the historical and archeological findings and come out intact.

Let's begin with history. The Lucan scribe does not explain what a Roman century - at this time commanded by a Centurion who was subordinate to the Prefect Pontius Pilate - was doing in Galilee: a region which, through a decision of Caesar Augustus, belonged to the Tetrarchy subject to the jurisdiction of Herod Antipas with the power, conferred by the Emperor, to have its own army. Having taken such absurdity into consideration, let's carry on with the study.
The historian Josephus, made commander of the Jewish forces in Galilee, mentions "Capernaum" and praises highly the rich spring (Bellum III 519) and, unlike the Gospels which always refer to it as a "city", calls  it a simple "village" when he makes a brief stop there because of a slight injury (Bios 403). This incident is reported in "Autobiography", drawn up by the Jewish historian at the end of the first century, twenty-five years after the destruction of the Temple of Jerusalem and more than half a century after Jesus's miracle. But, as Josephus was an eminent Jewish priest, his failure to report a chronicle concerning the existence of the Synagogue of Capernaum, the most beautiful and monumental Jewish place of worship in Palestine, proves that it did not existhe in the first century A.D. The Synagogue of Capernaum had four hundred seats and, like all the Synagogues of the post-war Jewish diaspora, aesthetically had a lot in common with the beautiful pagan Roman temples. It must be highlighted that the Jewish historian mentioned the details of less majestic synagogues: in Tiberias (Bios. 54,277), in Dora (Ant. XIX 300) and in Caesarea Maritima (Bellum II 285).

In addition, through the comparison of the Lucan parable with history we notice that in the scenario there is a centurion and a Jesus who are both carrying out their mission in a territory that is much more populated than the one described by the eyewitness Josephus; this means that the settlement of Capernaum developed after the Jewish War of 66/70 A.D. Later on, the Galilean urban centre expanded and its residents eventually were able to afford a beautiful, new synagogue along with a few priests who were in possession of scrolls of the Law; these men were experts in divine cult rites and dedicated to the maintenance of the building.

In effect, the urban development of Capernaum was incentivized under Emperor Hadrian who, after founding the new Province of "Syria Palaestina", built the "cardo maximus", the consular road (having a discovered lapis miliarius) which brought to Damascus, while the Romans built a monumental pagan mausoleum. However the settlement of Capernaum was never qualified as being a "city" for its population never exceeded 1700 inhabitants nor were any fortified walls ever built, and therefore it always remained a village; while the presence of a pagan mausoleum prompted the Jews to emulate, and thus they built a synagogue which was even more beautiful from an aesthetic point of view (and for this reason famous).

When the evangelists drew up the current Gospels at the end of the fourth century, they were convinced that the synagogue already existed in the fourth century; in addition, for these men the ruins of the pagan temple and the consular road were proof of the fact that in the past Roman military garrisons had  operated in Capernaum, so they stationed a century (Lat. centuria) here in the first century. In Capernaum the Christian scribes, unaware of the historical findings, installed "Matthew Levi" as head tax collector, in charge of tax collection on behalf of Rome, while in reality this task was delegated to Herod Antipas who, being that his Tetrarchy was considered to be a Roman protectorate, operated indipendently from Rome (just like his father Herod the Great). Antipas was obliged to pay Emperor Tiberius a fixed annual tribute deducted from his own territorial income equal to two hundred talents of gold (Jewish Antiquities XVII 318), while the administrative apparatus in charge of tax collection was located in the capital of Galilee: Tiberias.
It is unfortunate for the scribes, but the consular road, the pagan temple and the Roman settlement were built after Josephus's death, otherwise he would have mentioned them in his detailed chronicle on the village of Capernaum. A similar consideration must also be made with regard to the impossible presence of a Roman tax station, which in fact was unknown to the historian. So let's carry on with our research in order and compare the above-mentioned historical evidence with the evangelical testimonies.

In contrast with the extermination carried out by the Roman legions at the expense of the Jewish rebels - martyrs against the pagan domination of their homeland who sacrificed themselves - the Jewish faith was never prohibited in the Roman Empire until the Catholic decrees of Theodosius the Great promulgated at the end of the fourth century.This is demonstated by the right given to the Jews, after the destruction of the Temple ordered by General Titus, to build many synagogues (evidence of these based on archelogical findings) in Palestine between the second and fourth century, in addition to the one in Capernaum; as took place, for example, in Kfar Bar'Am (third century),Meiron (third century), Korazim (fourth century) and Hammat Tiberias (fourth century). The great synagogues were considered as holy by the Jews after the first century and all the monumental facades faced Jerusalem, home to the Temple destroyed by the Roman commander Titus, well aware of the fact that the Romans would have no longer given them the right to build a new Temple.

Having already demonstated, through the published analyses, the inexistence of Christ Saviour, the Apostles and their successors, let's now verify whether the historical findings - which offer no presence of the Synagogue in which Jesus performed a miracle - are also confirmed by archeology.

Source: Israeli Foreign Ministry  26 nov. 2003

http://www.mfa.gov.il/mfa/israelexperience/history/pages/capernaum%20-%20city%20of%20jesus%20and%20its%20jewish%20synagogue.aspx

Here is the essential information:

Capernaum-City of Jesus and its Jewish Synagogue
Researchers'opinions differ regarding the date of the synagogue's construction. All agree that it is not the 1st century CE synagogue from the time of Jesus. According to most, the Galilee synagogue type, to which the Capernaum synagogue belongs, dates to the Roman period (2nd and 3rd centuries CE). It includes Roman architectural elements (the columns and the architectural elements above the columns: the architraves, the friezes and the cornices) with emphasis on the external form and decoration of the structure. Historical data also support this construction date. In this period, following the destruction of Jerusalem and the Temple, the Jewish population and its religious institutions were concentrated in the Galilee, where their political and economic predominance made the building of so elaborate a synagogue possible.
In new excavations, in the foundations of the artificial podium on which the synagogue stood, some remains of the 1st century village were found, which existed until the 4th century. Pottery and coins found beneath the floor of the synagogue and in the fill of the podium date the structure, in the view of the Franciscan fathers who excavated them, to not earlier than the 4th, or the beginning of the 5th century.
An Aramaic inscription, found on a column which apparently stood in the courtyard of the synagogue, reads: Halfu son of Zebida, the son of Yohanan, made this column. May he be blessed.

Source: Jewish Virtual Library

http://www.jewishvirtuallibrary.org/jsource/Archaeology/capesyn.html

Here is the essential information:

The Synagogue at Capernaum

"They went as far as Capernaum, and at once on the Sabbath he went into the synagogue and began to teach" (Mk 1,21).
The ruins of a great synagogue were first identified in 1866 during a survey by the British cartographer Captain Charles W. Wilson. Partially reconstructed in 1926, the dating of the Capernaum synagogue continues to be a matter of debate. What is certain is that the imposing ruin is not the synagogue referred to in the Gospel of Mark, though it seems to have been built on the site of an earlier 1st-century building.

Built of imported white limestone on basalt stone foundations, the floor plan is similar to the 4th-century synagogue at Chorazim (Korazim, 4 km to the north), and the 3rd-century synagogue at Bar’am (in the northern Galilee), but the architectural ornamentation of the Capernaum building is far more elaborate, with Corinthian capitals and intricately carved stonework reliefs (vine and fig leaves, geometric designs, eagles, etc.). One relief carving of a cart may depict a portable Ark of the Covenant. Visitors are sometimes disconcerted by the fact that the architectural decoration also includes swastikas; but this was a common geometrical design of the period.
A 4th-century Aramaic inscription on one of the broken columns records the name of the donor, "Halfu, son of Zebida". These names in the Greek form (Alphaeus and Zebedee) are mentioned in the New Testament.

The synagogue as it appeared in 381 was described by the Spanish pilgrim, the Lady Egeria*, who reported that the way into the structure was up many steps, and that the building was made of dressed stone.

The very grandeur of the Capernaum synagogue has contributed to the controversy concerning the actual dating of the building. Various theories have been proposed. Evidence for a 4th-century date is based in part on coins and pottery found beneath the floor. Proponents of an earlier 2nd-century date say these may have been left during later repairs and reconstruction, possibly following the earthquake of 363. Another possibility is that the synagogue was built during the short reign (361-363) of the Emperor Julian "the Apostate", which would also correspond with the date of the earthquake.

* In a shortwhile we will deal with the file-card regarding the inexistent pilgrim "Egeria".

It is easy to understand why "everyone agrees that it is not the first-century synagogue from the time of Jesus"; in fact, the names of the Jewish donors (and not that of the Roman centurion) are carved upon the white limestone columns. Instead, the supporters who have the construction of the church date back prior to the second century belong to the evangelical clergy … starting with the owners of the holy area: "CUSTODIAE TERRAE SANCTAE - Franciscan missionaries at the service of the Holy Land".
After purchasing the area, let's see how the friars - acting as rigorous custodians - "interpreted" the archeological data collected during their excavations. Copy the link, and then in the bottom right-hand corner we read:

http://www.cafarnao.custodia.org/default.asp?id=4653*

* Today the link was deliberately deactivated by the friars to prevent scholars from discovering the lies devised by them to show the existence of the Capernaum Synagogue since the time of Christ, a lie that was made official by the Church with the appeal of the aforementioned link, now disconnected: see for example "Notes on Youth Ministry" or the annual Rimini Meetings held by the Vatican "Communion and Liberation" party.
In essence, History and Archeology teach us that the Church, from the beginning, has practiced lies to justify or hide the blunders taken by the evangelists and Christian scribes who wrote Ecclesiastical History; therefore, in the case of real wrongdoings, it is our duty as historians to report in detail the blunders committed by the friars ... Beginning with the publication we print the link censored in vain.

"In the Byzantine era both the synagogue and the octagonal church were rebuilt in an elegant and monumental manner, which was also evidence of the increased economic and social growth of the inhabitants and of the attention which the two Christian and Jewish communties gave to the area of Capernaum … In the first century A.D. a Judeo-Christian community gathered together  in Capernaum and founded in in the house of Peter an assembly meeting place, creating a domestic place of worship".

This is really something! If in the first century a "community of Judeo-Christians" had truly existed in Capernaum, Josephus would have mentioned them in his "Testimonium Flavianum" on Jesus Christ and also included the exorcism carried out by the Saviour inside the Jewish synagogue.
If we go onto the Franciscan website and click on the topic entitled "History and Archeology", we discover that, according to the monks, at the time of Jesus there not only was a synagogue but also the house of Saint Peter, which at the end of the first century, in their opinion, became a church that the "Christian Jews" regularly went to. The friars, however, affirm that the buildings were rebuilt during the Byzantine era, that is to say: "the synagogue of Capernaum was redone at a later date above the synagogue of Jesus", just like the "re-house re-church" of Saint Peter, also redone above its "original". This is the conclusion offered by the catechistical congregation at the end of the sinuous journey undertaken in order to overcome the unsurmountable archeological and historical obstacles. But on the basis of what evidence? All you need to do is click on "Synagogue" and:

"The enquiries aim at identifying the location of the synagogue built by the Roman centurion and frequented by Jesus". The new archeological digs have brought about the discovery of the structures belonging to the more ancient buildings replaced by the fifth century synagogue".

Interesting and with the same purposes we also highlight the Franciscan mystical site:

http://www.christusrex.org/www1/ofm/sites/TScpsyn1_It.html*

* Obviously this link has also been deactivated by the Clergy with identical reasons ... however we can show the screenshots: