What If the Gospel According to the Hebrews Was Q?
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The Gospel of Thomas by APRIL D. Deconick Isla Carroll and Percy E
The Gospel of Thomas By APRIL D. DeCONICK Isla Carroll and Percy E. Turner Professor of Biblical Studies, Rice University This article views the Gospel of Thomas as the product of an early Eastern form of Christianity, most probably originating in a Syrian context. The text should not be seen as representing some Gnostic or marginal sapiential form of Christianity, rather it reflects a trajectory in ‘orthodox’ Christianity that valued mystical or esoteric teaching. Such traditions have been found in mainstream Christianity throughout its history. The text of the Gospel of Thomas is understood to be a rolling corpus, or aggregate of sayings that represent different moments in the life and history of the early Thomasine community. KEYWORDS Gospel of Thomas, Gnosticism, Community Memory, Rolling Corpus, early Syrian Christianity, Mysticism If there is one early Christian gospel that has a career both famous and infamous, it is the Gospel of Thomas. It has been called a ‘direct and almost unbroken continuation of Jesus’ own teaching – unparalleled anywhere in the canonical tradition’ 1 – as well as a ‘perversion of Christianity by those who wanted to create Jesus in their own image’.2 It has been understood as an early Jewish Christian document, preserving independent Jesus traditions older than the New Testament gospels, as well as a late Gnostic gospel entirely dependent on the canonical gospels. On the one hand it has been lauded as the ‘fifth gospel’, while on the other it has been dismissed as ‘heretical’. What are we to make of this enigmatic gospel containing 114 known and unknown sayings of Jesus? 1. -
DID JESUS SPEAK HEBREW? by Roy Blizzard Jnr
Judaic-Christian Studies DID JESUS SPEAK HEBREW? by Roy Blizzard Jnr JESUS SPOKE AND TAUGHT IN HEBREW. Hebrew was the language of the common person in Judea in Jesus' day. The Synoptic Gospels (Matthew, Mark, and Luke) were all based on an original Life Story of Jesus that was written originally in Hebrew and not in Aramaic nor in Greek. What evidence do we have that establishes unequivocally that Hebrew was the language Jesus spoke and in which he taught? THE TESTIMONY OF EARLY CHRISTIAN WRITERS Early Christian writers who mention the subject are all in unanimous agreement that the original Gospel was written by Matthew in Hebrew. The earliest of these writers was Papias (Fragment 6), dating from about A.D. 167, who records, "Matthew compiled the sayings of Jesus in the Hebrew tongue, and everyone translated them as well as he could" (Eusebius, "Ecclesiastical History", III,39,1). Irenaeus, one of the earliest of the Church Fathers, confirms Papias' statement a few years later when he writes, "Matthew published a written Gospel for the Hebrews in their own tongue" (Ibid. V,8,2). A Jewish believer named Hegesippus is reported to "draw occasionally on the Gospel of the Hebrews ... and particularly on works in Hebrew" (Ibid. IV,22,4). However, the most dramatic testimony to the existence of an original Hebrew Gospel is the well-known Jerome, who translated the Scriptures into Latin in Bethlehem circa A.D. 400. In Jerome's extensive writings there are nineteen passages that speak of a "Hebrew Gospel" or a Gospel "according to the Hebrews". -
The Psalms As Hymns in the Temple of Jerusalem Gary A
4 The Psalms as Hymns in the Temple of Jerusalem Gary A. Rendsburg From as far back as our sources allow, hymns were part of Near Eastern temple ritual, with their performers an essential component of the temple functionaries. 1 These sources include Sumerian, Akkadian, and Egyptian texts 2 from as early as the third millennium BCE. From the second millennium BCE, we gain further examples of hymns from the Hittite realm, even if most (if not all) of the poems are based on Mesopotamian precursors.3 Ugarit, our main source of information on ancient Canaan, has not yielded songs of this sort in 1. For the performers, see Richard Henshaw, Female and Male: The Cu/tic Personnel: The Bible and Rest ~(the Ancient Near East (Allison Park, PA: Pickwick, 1994) esp. ch. 2, "Singers, Musicians, and Dancers," 84-134. Note, however, that this volume does not treat the Egyptian cultic personnel. 2. As the reader can imagine, the literature is ~xtensive, and hence I offer here but a sampling of bibliographic items. For Sumerian hymns, which include compositions directed both to specific deities and to the temples themselves, see Thorkild Jacobsen, The Harps that Once ... : Sumerian Poetry in Translation (New Haven: Yale University Press, 1987), esp. 99-142, 375--444. Notwithstanding the much larger corpus of Akkadian literarure, hymn~ are less well represented; see the discussion in Alan Lenzi, ed., Reading Akkadian Prayers and Hymns: An Introduction, Ancient Near East Monographs (Atlanta: Society of Biblical Literature, 2011), 56-60, with the most important texts included in said volume. For Egyptian hymns, see Jan A%mann, Agyptische Hymnen und Gebete, Orbis Biblicus et Orientalis (Gottingen: Vandenhoeck & Ruprecht, 1999); Andre Barucq and Frarn;:ois Daumas, Hymnes et prieres de /'Egypte ancienne, Litteratures anciennes du Proche-Orient (Paris: Cerf, 1980); and John L. -
|||GET||| the Gospel According to the Hebrews and the Gospel of The
THE GOSPEL ACCORDING TO THE HEBREWS AND THE GOSPEL OF THE EBIONITES 1ST EDITION DOWNLOAD FREE Andrew Gregory | 9780199287864 | | | | | Gospel of the Hebrews Stanton, e. Originally written in Coptic, it was translated into Arabic, in which language with a Latin version it was published in And the power came down into the world, and it was called Mary, and [Christ] was in her womb for seven months. These may be said to be all concerning which there is any dispute. Clement quoted from the gospel as part of a discourse on divine Wisdom. It is this concept of unity within the Godhead that underlies this pericope from the Gospel of the Hebrews. Influence of Oral Instruction: The Christian church in its earlier form arose out of the teaching, example and influence of the apostles at Jerusalem. Catholic University of America Press. Latin version of Origen on Matthew now called Pseudo-Origen. It would seem as if the age thus deprived of the Protevangelium demanded some document of the same character to take its place. In its latest forms the document indicates the obvious aim of the writer to promote the sanctity and veneration of the Virgin. A history of the Synoptic problem will be found in outline in many recent works; the most elaborate and best is in Zahn's Introduction, III. Gnosticism, Judaism, and Egyptian Christianity. Eusebius quotes Hegesippus, who states: "This apostle was consecrated from his mother's womb. This Barabbasin the Gospel entitled wrtten according to the Hebrews, is interpreted 'son of their master' teacher. Part I. -
Apistoi</Em>? Symbolic Boundaries and Anthropological Language in 2
BearWorks MSU Graduate Theses Summer 2017 Who Are the Apistoi? Symbolic Boundaries and Anthropological Language in 2 Cor 6:14-7:1 Nii Addo Kobina Abrahams Missouri State University As with any intellectual project, the content and views expressed in this thesis may be considered objectionable by some readers. However, this student-scholar’s work has been judged to have academic value by the student’s thesis committee members trained in the discipline. The content and views expressed in this thesis are those of the student-scholar and are not endorsed by Missouri State University, its Graduate College, or its employees. Follow this and additional works at: https://bearworks.missouristate.edu/theses Part of the Biblical Studies Commons, Biological and Physical Anthropology Commons, Comparative Methodologies and Theories Commons, Rhetoric Commons, and the Social and Cultural Anthropology Commons Recommended Citation Abrahams, Nii Addo Kobina, "Who Are the Apistoi? Symbolic Boundaries and Anthropological Language in 2 Cor 6:14-7:1" (2017). MSU Graduate Theses. 3115. https://bearworks.missouristate.edu/theses/3115 This article or document was made available through BearWorks, the institutional repository of Missouri State University. The work contained in it may be protected by copyright and require permission of the copyright holder for reuse or redistribution. For more information, please contact [email protected]. WHO ARE THE APISTOI? SYMBOLIC BOUNDARIES AND ANTHROPOLOGICAL LANGUAGE IN 2 COR 6:14-7:1 A Masters Thesis Presented to The Graduate College of Missouri State University TEMPLATE In Partial Fulfillment Of the Requirements for the Degree Master of Arts, Religious Studies By Nii Addo Kobina Abrahams August 2017 © 2017, Nii Addo Kobina Abrahams ii WHO ARE THE APISTOI? SYMBOLIC BOUNDARIES AND ANTHROPOLOGICAL LANGUAGE IN 2 COR 6:14-7:1 Religious Studies Missouri State University, August 2017 Master of Arts Nii Addo Kobina Abrahams ABSTRACT Joseph A. -
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. -
Christian Attitudes Toward the Jews in the Earliest Centuries A.D
Western Michigan University ScholarWorks at WMU Dissertations Graduate College 8-2007 Christian Attitudes toward the Jews in the Earliest Centuries A.D. S. Mark Veldt Western Michigan University Follow this and additional works at: https://scholarworks.wmich.edu/dissertations Part of the History of Christianity Commons, and the History of Religion Commons Recommended Citation Veldt, S. Mark, "Christian Attitudes toward the Jews in the Earliest Centuries A.D." (2007). Dissertations. 925. https://scholarworks.wmich.edu/dissertations/925 This Dissertation-Open Access is brought to you for free and open access by the Graduate College at ScholarWorks at WMU. It has been accepted for inclusion in Dissertations by an authorized administrator of ScholarWorks at WMU. For more information, please contact [email protected]. CHRISTIAN ATTITUDES TOWARD THE JEWS IN THE EARLIEST CENTURIES A.D. by S. Mark Veldt A Dissertation Submitted to the Faculty of The Graduate College in partial fulfillment of the requirements for the Degree of Doctor of Philosophy Department of History Dr. Paul L. Maier, Advisor Western Michigan University Kalamazoo, Michigan August 2007 Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. CHRISTIAN ATTITUDES TOWARD THE JEWS IN THE EARLIEST CENTURIES A.D. S. Mark Veldt, PhD . Western Michigan University, 2007 This dissertation examines the historical development of Christian attitudes toward the Jews up to c. 350 A.D., seeking to explain the origin and significance of the antagonistic stance of Constantine toward the Jews in the fourth century. For purposes of this study, the early Christian sources are divided into four chronological categories: the New Testament documents (c. -
THE GOSPEL of THOMAS and the NEW TESTAMENT * by G. QUISPEL in This Paper It Is My Intention to Discuss the Possibility That Unkn
THE GOSPEL OF THOMAS AND THE NEW TESTAMENT * BY G. QUISPEL In this paper it is my intention to discuss the possibility that unknown sayings of Jesus, taken from a Jewish-Christian Gospel originally written in Aramaic, have come to light. The Gospel of Thomas, one of the writings found at Nag Hamadi in 1946 ( ?), contains about 114 Logia, that is words attributed to Jesus, short dialogues with rEoùiples or other people, and parables. About half of these Logia are of the syncretist type, perhaps all to be derived from the apocryphal Gospel of the Egyptians, and need not detain us here any longer. The other sayings, however, are of the synoptic type, though none of them agrees completely with the wording of our canonical Gospels. There is no doubt that these of the second one/of Logia type, number 2 in the edition. whk6h some of my colleagues and I have been is a from the lost prepariug, simply Quotation Gospel according to the Hebrews. which known to the Egyptians of the second century, as is shown by fragments transmitted by the Alexandrine authors Clement and Orig?n. Another Saying (12) com?s very near to the views of this apo- cryphal Gospel: it tells us that after the death of Jesus, his brother James is to be the leader of the disciples and declares that James is the "Righteous One", for whose sake heaven and earth have been created. This last expression, of course, is as Jewish as it could be; the view that James was the primate of Christianity has its close parallel in the Gospel of the Hebrews, according to which James was the first to whom the Lord appeared after his resurrec- * Lecture held at Oxford on September 18th 1957. -
Canons of the New Testament
Canons of the New Testament Marcion Irenaeus Origen Eusebius Momsen List 140 CE - Rome 180 CE - Lyons 230 CE - Alexandria 325 CE - Rome 360 CE – St. Gall The Gospel Mark Matthew Matthew Matthew Galatians Luke Mark Mark Mark Corinthians Matthew Luke Luke John Romans John John John Luke Thessalonians Acts Acts Acts Romans Laodiceans Romans Romans Romans 1 Corinthians Colossians 1 Corinthians 1 Corinthians 1 Corinthians 2 Corinthians Philippians 2 Corinthians 2 Corinthians 2 Corinthians Galatians Philemon Galatians Galatians Galatians Ephesians Ephesians Ephesians Ephesians Philippians Philippians Philippians Philippians Colossians Colossians Colossians Colossians 1 Thessalonians 1 Thessalonians 1 Thessalonians 1 Thessalonians 2 Thessalonians 2 Thessalonians 2 Thessalonians 2 Thessalonians 1 Timothy 1 Timothy 1 Timothy 1 Timothy 2 Timothy 2 Timothy 2 Timothy 2 Timothy Titus Titus Titus Titus Philemon James (?) Philemon 1 Peter Acts 1 Peter 1 Peter 1 John Revelation of John 1 John 1 John 1 Clement 1 John Revelation of John Revelation of John Disputed Books 2 John Shepherd Hermas Hebrews 3 John Disputed Books James 1 Peter Hebrews 2 Peter 2 Peter 2 John II Peter 3 John II John Jude III John Revelation of John James Rejected Books Jude Gospel of Peter Epistle of Barnabas Acts of Peter Shepherd of Hermas Preaching of Peter Didache Revelation of Peter Gospel according to the Acts of Paul Shepherd of Hermas Hebrews Second Epistle of Clement Epistle of Barnabas Teachings of the Apostles Gospel of Thomas Gospel of Matthias Gospel of the Hebrews -
THE GOSPEL of THOMAS REVISITED* I. Introduction This Is
CHAPTER TWELVE THE GOSPEL OF THOMAS REVISITED* I. Introduction These are the hidden words which the Living Jesus spoke and Didymus Judas Thomas wrote. And he said: ‘Whoever fi nds the deeper mean- ing of these words will not taste death’. This is the reconstructed beginning of a leaf from a papyrusbook in Greek containing Sayings of Jesus and retrieved in 1903 by B.P. Grenfell and A.S. Hunt from one of the rubbish-heaps of the city of Oxyrhynchus in Egypt, Papyrus Oxyrhynchus 654. In 1897 and 1903 two other fragments were found in the same city, Papyrus Oxyrhynchus 1 and 655, which, as we now see, belonged to the same writing, the Gospel of Thomas, though to different copies of it. The discoverers concluded for palaeographical reasons that the papyri could not be much later than 200 A.D. Since then, no one has disputed or refuted this conclusion. Scholars at that time were no fools. Notwithstanding the frag- mentary state of the discovery and the mutilation of the papyri, they saw that these leaves had connections with the Gospel of Thomas, the Gospel of the Hebrews and the Gospel of the Egyptians. In his book of 1920, The Sayings of Jesus from Oxyrhynchus, Evelyn White wrote: It would, perhaps, be generally conceded by those critics who regard the Sayings as extracts that only three of the various sources which have been suggested any longer have a serious claim to considera- tion—the Gospel of Thomas, and the Gospels to the Egyptians and the Hebrews (XLII). Nobody said these Sayings were Gnostic, nobody said that they were taken from the canonical Gospels. -
Gospel of the Nazarenes
Gospel of the Nazarenes The Gospel of the Nazarenes (also Nazareans, Nazaraeans, Nazoreans, or Nazoraeans) is the traditional but hypothetical name given by some scholars to distinguish some of the references to, or citations of, non-canonical Jewish-Christian Gospels extant in patristic writings from other citations believed to derive from different Gospels. Contents Collation into Gospel of the Nazarenes Text editions of Gospel of the Nazarenes The name Gospel of the Nazarenes Background - Nazarenes Primary sources - Patristic testimony Scholarly positions Gospel of the Nazarenes dependent on Canonical Matthew Matthew dependent on Gospel of Nazarenes Time and place of authorship The extant reconstructed text ofGospel of the Nazarenes and variances with Canonical Matthew See also Primary Sources References External links Collation into Gospel of the Nazarenes Most scholars in the 20th century identified the Gospel of the Nazarenes as distinct from the Gospel of the Hebrews and Gospel of the Ebionites.[1] Text editions of Gospel of the Nazarenes The current standard critical edition of the text is found in Schneemelcher's New Testament Apocrypha, where 36 verses, GN 1 to GN 36, are collated.[2] GN 1 to GN 23 are mainly from Jerome, GN 24 to GN 36 are from medieval sources. This classification is now traditional[3] Though Craig A. Evans (2005) suggests that "If we have little confidence in the traditional identification of the three Jewish gospels (Nazarenes, Ebionites, and Hebrews), then perhaps we should work with the sources we have: (1) the Jewish gospel known to Origen, (2) the Jewish gospel known to Epiphanius, and (3) the Jewish gospel known to Jerome.[4] The name Gospel of the Nazarenes The name Gospel of the Nazarenes was first used in Latin by Paschasius Radbertus (790-865), and around the same time by Haimo, though it is a natural progression from what Jerome writes.[5] The descriptions "evangelium Nazarenorum", dative and ablative "in evangelio Nazarenorum", etc. -
Beyond the Q Impasse √ Luke«S Use of Matthew
Critical Observations on a Team Effort: Beyond the Q Impasse — Luke’s Use of Matthew I. INTRODUCTION At the 1997 CBA meeting in Seattle, David L. Dungan presented an overview of a forth- coming book, Beyond the Q Impasse — Luke’s Use of Matthew, which has since been published through the editorial work of Allan J. McNicol, himself and David B. Peabody.1 This work also represents the input of other members of the Research Team of the International Institute for Gospel Studies, William R. Farmer (who wrote the preface), Lamar Cope and Philip Shuler. The title of Dungan’s 1997 paper suggested that the Team had found “objective proof” of Luke’s use of Matthew, in support of their “Two Gospel Hypothesis” [= 2GH].2 The Team’s publication, however, does not make such an overstated claim, but seeks to give “a plausible account of the composition of the Gospel of Luke on the assumption that his major source was Matthew” (1),3 while “taking Mark completely out of the picture and dispensing with Q” (12).4 In this paper, I propose to offer an overview of the approach taken by the Team, as well as critical observations from the responses by other scholars5 and my own evaluation of the Team’s argumentation. 1Allan J. McNicol, David L. Dungan and David B. Peabody (eds.), Beyond the Q Impasse — Luke’s Use of Matthew: A Demonstration by the Research Team of the International Institute for Gospels Studies. Valley Forge PA: Trinity, 1996, xvi-333pp. — This article began as a paper for the 63rd International Meeting of the Catholic Biblical Association of America at Loyola Marymount University, August 5-8, 2000, entitled, “On Luke’s Use of Matthew.