The Complete Gospels Introduction
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Adult Sunday School Lesson Nassau Bay Baptist Church December 6, 2020
Adult Sunday School Lesson Nassau Bay Baptist Church December 6, 2020 In this beginning of the Gospel According to Luke, we learn why Luke wrote this account and to whom it was written. Then we learn about the birth of John the Baptist and the experience of his parents, Zacharias and Elizabeth. Read Luke 1:1-4 Luke tells us that many have tried to write a narrative of Jesus’ redemptive life, called a gospel. Attached to these notes is a list of gospels written.1 The dates of these gospels span from ancient to modern, and this list only includes those about which we know or which have survived the millennia. Canon The Canon of Scripture is the list of books that have been received as the text that was inspired by the Holy Spirit and given to the church by God. The New Testament canon was not “closed” officially until about A.D. 400, but the churches already long had focused on books that are now included in our New Testament. Time has proven the value of the Canon. Only four gospels made it into the New Testament Canon, but as Luke tells us, many others were written. Twenty-seven books total were “canonized” and became “canonical” in the New Testament. In the Old Testament, thirty-nine books are included as canonical. Canonical Standards Generally, three standards were held up for inclusion in the Canon. • Apostolicity—Written by an Apostle or very close associate to an Apostle. Luke was a close associate of Paul. • Orthodoxy—Does not contradict previously revealed Scripture, such as the Old Testament. -
BOOK REVIEWS Peter Jeffery, the Secret Gospel of Mark Unveiled
BOOK REVIEWS Peter Jeffery, The Secret Gospel of Mark Unveiled. Imagined Rituals Of Sex, Death, and Madness in a Biblical Forgery. New Haven: Yale University Press, 2007. xi + 340 pp. Near the end of this enriching and erudite monograph, Peter Jeffery remarks that its organization proved a challenge: “Almost every section of the book as it now stands was somewhere else in an earlier draft” (p. 241). He came to peace with that problem, however, concluding that, because the subject of the book is itself “an act of deception, it was bound to keep collapsing in on itself.” One might compare scholarly discussion of the alleged Secret Gospel of Mark to a shell game that has successfully hidden its pea since Morton Smith claimed in 1960 that he had found a letter quoting Secret Mark in the monastic library at Mar Saba. The shells are individually well wrought, and they are shifted around deftly. The letter was written on the end pages of a seventeenth century Latin volume, but it purports to be from the second century theologian, Clement of Alexandria. This “Clement” speaks of secret teaching that Mark promulgated in Alexandra after Peter’s death in Rome, but he also and forcefully attacks the version of this Secret Gospel advocated by a group called the Carpocratians. Stephen Carlson, who made a case in a legal style that Secret Mark should be considered a hoax on epigraphic grounds, has discussed an additional shell. (I reviewed his book in the Review of Rabbinic Judaism Vol. 10, No. 1. (2007), pp. 122–128.) Since Carlson wrote, controversy has continued, to a large extent because discussion of the physical evidence must be conducted on the basis of photographs. -
The Apocryphal Gospels
A NOW YOU KNOW MEDIA W R I T T E N GUID E The Apocryphal Gospels: Exploring the Lost Books of the Bible by Fr. Bertrand Buby, S.M., S.T.D. LEARN WHILE LISTENING ANYTIME. ANYWHERE. THE APOCRYPHAL GOSPELS: EXPLORING THE LOST BOOKS OF THE BIBLE WRITTEN G U I D E Now You Know Media Copyright Notice: This document is protected by copyright law. ALL RIGHTS RESERVED. You are permitted to view, copy, print and distribute this document (up to seven copies), subject to your agreement that: Your use of the information is for informational, personal and noncommercial purposes only. You will not modify the documents or graphics. You will not copy or distribute graphics separate from their accompanying text and you will not quote materials out of their context. You agree that Now You Know Media may revoke this permission at any time and you shall immediately stop your activities related to this permission upon notice from Now You Know Media. WWW.NOWYOUKNOWMEDIA.COM / 1 - 800- 955- 3904 / © 2010 2 THE APOCRYPHAL GOSPELS: EXPLORING THE LOST BOOKS OF THE BIBLE WRITTEN G U I D E Table of Contents Topic 1: An Introduction to the Apocryphal Gospels ...................................................7 Topic 2: The Protogospel of James (Protoevangelium of Jacobi)...............................10 Topic 3: The Sayings Gospel of Didymus Judas Thomas...........................................13 Topic 4: Apocryphal Infancy Gospels of Pseudo-Thomas and Others .......................16 Topic 5: Jewish Christian Apocryphal Gospels ..........................................................19 -
The “Secret Gospel” of Mark
APPENDICES The “Secret Gospel” of Mark n 1973, Morton Smith, a professor of ancient history at Columbia University, published two books about what he Icalled the “Secret Gospel” of Mark .1 The gospel that he had (by his own report) discovered in the library of a Greek Orthodox monastery in the Judean desert comprised fragmentary passages that were stated to be drawn from a longer (or “mystical”) version of the Gospel of Mark. The gospel passages appeared as quota - tions in a letter purportedly written by Clement of Alexandria in the second century—a letter (written in Greek) that Smith found in the monastery library in a hand-written copy dating (based on paleographic evidence) from the eighteenth century. Ever since the publication of Smith’s two books on “Secret Mark”, there has been much scholarly controversy over the authenticity of—and the motives behind—Smith’s research. As of the publication date of this book (early 2011), certain fundamental questions have been answered with a great (or even an absolute) degree of definitiveness—as a result of which there is a strong case for accepting Smith’s original evaluation of the second-century letter as an authentic Clementine document and his evaluation of the quotations contained therein as authentic rem - nants of a longer version of Mark that is otherwise lost. 2 Many years ago, Avatar Adi Da identified “Secret Mark” as a document of particular importance. Its importance lies in its clear suggestion that there was an esoteric (and, literally, secret) form of Spiritual initiation given by Jesus of Galilee to his qualified disci - ples. -
Download Ancient Apocryphal Gospels
MARKus BOcKMuEhL Ancient Apocryphal Gospels Interpretation Resources for the Use of Scripture in the Church BrockMuehl_Pages.indd 3 11/11/16 9:39 AM © 2017 Markus Bockmuehl First edition Published by Westminster John Knox Press Louisville, Kentucky 17 18 19 20 21 22 23 24 25 26—10 9 8 7 6 5 4 3 2 1 All rights reserved. No part of this book may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage or retrieval system, without permission in writing from the pub- lisher. For information, address Westminster John Knox Press, 100 Witherspoon Street, Louisville, Kentucky 40202- 1396. Or contact us online at www.wjkbooks.com. Scripture quotations are from the New Revised Standard Version of the Bible, copyright © 1989 by the Division of Christian Education of the National Council of the Churches of Christ in the U.S.A. and are used by permission. Map of Oxyrhynchus is printed with permission by Biblical Archaeology Review. Book design by Drew Stevens Cover design by designpointinc.com Library of Congress Cataloging- in- Publication Data Names: Bockmuehl, Markus N. A., author. Title: Ancient apocryphal gospels / Markus Bockmuehl. Description: Louisville, KY : Westminster John Knox Press, 2017. | Series: Interpretation: resources for the use of scripture in the church | Includes bibliographical references and index. Identifiers: LCCN 2016032962 (print) | LCCN 2016044809 (ebook) | ISBN 9780664235895 (hbk. : alk. paper) | ISBN 9781611646801 (ebook) Subjects: LCSH: Apocryphal Gospels—Criticism, interpretation, etc. | Apocryphal books (New Testament)—Criticism, interpretation, etc. Classification: LCC BS2851 .B63 2017 (print) | LCC BS2851 (ebook) | DDC 229/.8—dc23 LC record available at https://lccn.loc.gov/2016032962 The paper used in this publication meets the minimum requirements of the American National Standard for Information Sciences—Permanence of Paper for Printed Library Materials, ANSI Z39.48- 1992. -
“The Messianic Dimensions of Kingship in Deut
The earliest Jesus group in Jerusalem1 Andries van Aarde (University of Pretoria) ABSTRACT The earliest Jesus group in Jerusalem Church formation in the history of early Christianity emanated from the kerygma about Jesus after his death. The kerygma was based on memories of Jesus which were used in the Christian cult as both explanation and apology for the encountering of God through the traditions about the crucified, buried, resurrected, and ascended Jesus. The aim of the article is to argue that the term “the Twelve” served as a self-reference of the earliest Jesus group in Jerusalem. They regarded themselves as “apostles” and “prophets” of the “new Israel”, analogous to the twelve patriarchs in the Hebrew Scriptures. Reconstructing a trail from Jesus to the earliest group in Jerusalem to Paul, the article demonstrates a fundamental difference between Paul and the Jerusalem group. They understood the notion of “the Twelve” as exchangeable for “all of Israel”, represented by “all the apostles”. For Paul the concept “apostles” is an expansion of “the Twelve” in Jerusalem. 1 INTRODUCTION Despite his centrality in Christian theology Jesus should not be seen as the founder of Christianity. Although his vision, sayings and deeds constitute the foundational narrative of a religion that has become to be known as Christianity, he was not the “founder” of a cult. Early Christian literature used terms such as “pilars” to refer to people who fulfilled this formative role as “founder patrons” (cf Smith 2000:65-66; Martyn 1997:205). Neither are the -
Was Morton Smith a Great Thespian and I a Complete Fool? by Helmut Koester
Was Morton Smith a Great Thespian and I a Complete Fool? By Helmut Koester Secret Mark makes a significant contribution to a better understanding of the transmission and history of the Gospel of Mark as we have it in its canonized edition of the New Testament. New Testament scholars generally agree that the Gospel of Mark is the oldest of the four canonical gospels, probably written shortly after the year 70 C.E. (the date of the Roman destruction of the Jewish Temple). It is also the shortest. The Gospels of Matthew and Luke were, in the view of most scholars, written later, at the end of the first century. Together, these three gospels—Mark, Matthew and Luke—comprise the so-called Synoptic Gospels because they follow a parallel track in telling the story of the life of Jesus. The Fourth Gospel, John, stands by itself and was composed later. Most scholars also agree that Matthew and Luke used a copy of Mark in composing their own gospels. We know this because of the many instances, known as the Triple Tradition, in which Matthew and Luke are identical, or nearly identical, to Mark. The quotations from Mark in Matthew and Luke give us our oldest text of the Gospel of Mark. Subsequent to its composition, Mark was edited and revised somewhat by someone scholars call a redactor. How do we know this? Quite remarkably, in a number of instances the text of Mark that Matthew and Luke used and copied in their gospels differs slightly (and sometimes more broadly) from the subsequently revised text that ultimately became the canonized Mark. -
Scriptures in Early Christianity
CHAPTER TWENTY-FOUR SCRIPTURES IN EARLY CHRISTIANITY Outi Lehtipuu and Hanne von Weissenberg What did early Christians conceive of as scripture? What texts did they read and use? Who read and used them? How were the books that are now included in the biblical canon chosen? Finding answers to these questions is challenging, not least because of the scarcity of evidence, particularly on the earliest times. Even though scriptures assumed a constitutive role for Jesus’ followers from the beginning and early Christian writers constantly appealed to authoritative texts, there is surprisingly little discussion on what actual books were regarded as scripture before the fourth century. It is only then when the term kanōn starts to be used in the meaning of a list of normative books (Metzger 1987: 289–293). Another challenge has to do with perspective: it is not easy to approach the question of early Jewish or Christian scriptures without having in mind the closed canon familiar to scholars today (Brakke 2012: 266–267; Najman 2012: 497–518.). This means that historians tend to read sources from within the framework of a fixed list of scriptures and evaluate how close to the ultimate goal, the closed canon, each piece of evidence arrives (Mroczek 2015). Historically this kind of a teleological design is problematic – using a standard which did not exist prior to the fourth century does not do justice to earlier sources. The same goes with nomenclature (Ulrich 2002a; Zahn 2011). It makes little sense to speak of ‘canonical’ and ‘non-canonical’ texts in a situation where there was no canon. -
University of Groningen Paul and God's Temple Hogeterp, Albert
University of Groningen Paul and God's temple Hogeterp, Albert Livinus Augustinus IMPORTANT NOTE: You are advised to consult the publisher's version (publisher's PDF) if you wish to cite from it. Please check the document version below. Document Version Publisher's PDF, also known as Version of record Publication date: 2004 Link to publication in University of Groningen/UMCG research database Citation for published version (APA): Hogeterp, A. L. A. (2004). Paul and God's temple: a historical interpretation of cultic imagery in the Corinthian correspondence. s.n. Copyright Other than for strictly personal use, it is not permitted to download or to forward/distribute the text or part of it without the consent of the author(s) and/or copyright holder(s), unless the work is under an open content license (like Creative Commons). Take-down policy If you believe that this document breaches copyright please contact us providing details, and we will remove access to the work immediately and investigate your claim. Downloaded from the University of Groningen/UMCG research database (Pure): http://www.rug.nl/research/portal. For technical reasons the number of authors shown on this cover page is limited to 10 maximum. Download date: 27-09-2021 CHAPTER 3 THE EARLY JESUS-MOVEMENT AND THE TEMPLE 1. Introduction 1.1 Problems of historical criticism This chapter will explore the traditions about and attitudes to the Temple which can be connected to the early Jesus-movement prior to the Jewish War (66-70 CE). In the decades from Jesus’ ministry up to the eve of the Jewish War, the early Jesus-movement developed into a manifold missionary movement which spread from Israel to the Diaspora. -
Behoort Praktische Theologie Tot De Cultural
The Resurrection of Jesus: do extra-canonical sources change the landscape? F P Viljoen & A E Buglass (North-west University - Potchefstroom campus) ABSTRACT The Resurrection of Jesus: do extra-canonical sources change the landscape? The resurrection of Jesus is assumed by the New Testament to be a historical event. Some scholars argue, however, that there was no empty tomb, but that the New Testament accounts are midrashic or mythological stories about Jesus. In this article extra-canonical writings are investigated to find out what light it may throw on intra- canonical tradition. Many extra-canonical texts seemingly have no knowledge of the passion and resurrection, and such traditions may be earlier than the intra-canonical traditions. Was the resurrection a later invention? Are intra-canonical texts developments of extra- canonical tradition, or vice versa? This article demonstrates that extra-canonical texts do not materially alter the landscape of enquiry. 1 THE QUESTION OF SOURCES Jesus’ resurrection is central to New Testament tradition, both as historical event and as theological metaphor. There are two main strands of early tradition: appearance stories and stories about the empty tomb. The earliest witness is Paul, who uses the appearance- traditions and makes nothing of the tomb apart from a passing reference (1 Cor. 15:4). Empty tomb stories enter New Testament writings later through Mark and develop through the Gospel traditions. The question is whether the New Testament is the only or best source of material about the resurrection. Some early Christian writings were chronologically close to later canonical writings. The First Letter of Clement dates from c96 (Staniforth 1987:20), and the Didache could have begun late in the first century (Kleist 1948:5). -
Manuscripts, Scribes, and Book Production Within Early Christianity
MANUSCRIPTS, SCRIBES, AND BOOK PRODUCTION WITHIN EARLY CHRISTIANITY Michael J. Kruger And the sacred books of [the Christians] were read aloud. —Lucian of Samosata, Peregr. 11 At its core, early Christianity was a religion concerned with books. From the very beginning, Christians were committed to the books of the Hebrew Scriptures and saw them as paradigmatic for understanding the life and ministry of Jesus of Nazareth. The apostle Paul was so immersed in the Old Testament writings that he even conceived of the resurrection of Jesus “according to the Scriptures” (1Cor 15:3–4).1 The Pauline use of books (par- ticularly Old Testament books) in the course of his ministry is borne out in passages like 2Tim 4:13 where Timothy is urged to “bring … my scrolls, espe- cially the parchments.”2 Moreover, gospel accounts like those of Matthew and John, as well as books like James and Hebrews, exhibit similar indebt- edness to the Old Testament, often citing from it directly and extensively. Such intimate connections between the earliest Christian movement and the Old Testament writings led Harry Gamble to declare, “Indeed it is almost impossible to imagine an early Christianity that was not constructed upon the foundations of Jewish Scripture.”3 Of course, it was not only the Old Testament books that mattered to early Christianity. At a very early point, Christians also began to produce their 1 For more on Paul and the Old Testament, see Richard B. Hays, Echoes of Scripture in the Letters of Paul (New Haven: Yale University Press, 1989), and Francis Watson, Paul and the Hermeneutics of Faith (London: T&T Clark, 2004). -
The Secret Gospel of Mark
THE SECRET GOSPEL OF MARK Translation by Morton Smith: From the letters of the most holy Clement, the author of the Stromateis. To Theodore. You did well in silencing the unspeakable teachings of the Carpocratians. For these are the "wandering stars" referred to in the prophecy, who wander from the narrow road of the commandments into a boundless abyss of the carnal and bodily sins. For, priding themselves in knowledge, as they say, "of the deep things of Satan," they do not know that they are casting themselves away into "the nether world of the darkness" of falsity, and, boasting that they are free, they have become slaves of servile desires. Such men are to be opposed in all ways and altogether. For, even if they should say something true, one who loves the truth should not, even so, agree with them. For not all true things are the truth, nor should that truth which merely seems true according to human opinions be preferred to the true truth, that according to the faith. Now of the things they keep saying about the divinely inspired Gospel according to Mark, some are altogether falsifications, and others, even if they do contain some true elements, nevertheless are not reported truly. For the true things being mixed with inventions, are falsified, so that, as the saying goes, even the salt loses its savor. As for Mark, then, during Peter's stay in Rome he wrote an account of the Lord's doings, not, however, declaring all of them, nor yet hinting at the secret ones, but selecting what he thought most useful for increasing the faith of those who were being instructed.