DOCSLIB.ORG

The Concept of Truth in the Gospel of John

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

Andrews University Digital Commons @ Andrews University Master's Theses Graduate Research 2020 The Concept of Truth in the Gospel of John Bastian Ogon Andrews University, [email protected] Follow this and additional works at: https://digitalcommons.andrews.edu/theses Part of the Biblical Studies Commons Recommended Citation Ogon, Bastian, "The Concept of Truth in the Gospel of John" (2020). Master's Theses. 180. https://digitalcommons.andrews.edu/theses/180 This Thesis is brought to you for free and open access by the Graduate Research at Digital Commons @ Andrews University. It has been accepted for inclusion in Master's Theses by an authorized administrator of Digital Commons @ Andrews University. For more information, please contact [email protected]. ABSTRACT THE CONCEPT OF TRUTH IN THE GOSPEL OF JOHN by Bastian Ogon Adviser: Laurențiu F. Moț ABSTRACT OF GRADUATE RESEARCH Thesis Andrews University Seventh-day Adventist Theological Seminary Title: THE CONCEPT OF TRUTH IN THE GOSPEL OF JOHN Name of researcher: Bastian Ogon Name and degree of faculty adviser: Laurențiu F. Moț, Ph.D. Date completed: April 2020 Problem The term ἀλήθεια, ‘truth’ is a frequently used term in the Gospel of John. The fundamental question of this paper is to discuss how truth is understood by John and if the Gospel of John conveys a specific concept of truth? Method The first part will briefly consider common philosophical concepts of truth, as well as epistemological issues connected to them. These approaches will be compared with John’s truth concept. In the second part the most important passages where ἀλήθεια is used will be carefully analyzed exegetically, in order to understand the concept of ἀλήθεια in Johannine thought. The third part will deal with implications from the previous discussion that are essential to Christianity in general. Results Ἀλήθεια was revealed to John, which is why he testified to it, in order to encourage others to believe. Truth is the basis on which the Trinity is founded and from where it operates from. Conclusions John sees ἀλήθεια as an absolute concept, incompatible with relativism or pluralism. It is deeply Christocentric (John 14:6), but also Trinitarian. This means that it is intellectual and factual, but at the same time deeply personal, relational and active. Andrews University Seventh-day Adventist Theological Seminary THE CONCEPT OF TRUTH IN THE GOSPEL OF JOHN A Thesis Presented in Partial Fulfillment of the Requirements of the Degree Master of Arts by Bastian Ogon 2020 © Copyright by Bastian Ogon 2020 All Rights Reserved THE CONCEPT OF TRUTH IN THE GOSPEL OF JOHN A thesis presented in partial fulfillment of the requirements for the degree Master of Arts by Bastian Ogon APPROVAL BY THE COMMITTEE: ________________________________ Laurențiu F. Moț, Ph.D., Adviser ________________________________ Zoltán Szallós-Farkas, Ph.D. ________________________________ ___________________________ Cedric Vine, Ph.D. Date approved TABLE OF CONTENTS LIST OF ABBREVIATIONS ............................................................................................ V Chapter 1. INTRODUCTION .................................................................................................. 1 Topic................................................................................................................. 1 Statement of the Problem ................................................................................. 1 Importance of the Study ................................................................................... 2 Definition of Keywords .................................................................................... 3 Delimitations .................................................................................................... 3 Methodology .................................................................................................... 3 Claim ................................................................................................................ 4 2. PHILOSOPHICAL APPROACHES AND HERMENEUTICS ............................. 5 Overview on Theories about Truth .................................................................. 5 The Johannine View on Truth .......................................................................... 8 What is True Belief? .................................................................................... 9 Seeing and Believing ................................................................................. 11 Reactions to Jesus' δόξα ............................................................................ 13 What about John? ...................................................................................... 15 Conclusion ................................................................................................. 16 Definition of the John's Truth Concept .......................................................... 17 Common Features and Differences ........................................................... 20 Hermeneutical Principles ............................................................................... 22 The Postmodern Approach towards Theology .......................................... 26 3. THE JOHANNINE CONCEPT OF TRUTH ........................................................ 29 Semantic Examination.................................................................................... 30 Truth and the Persons of the Trinity............................................................... 32 God the Father: The True God .................................................................. 33 Jesus: Setting the Stage in John 1:14.17 .................................................... 41 Jesus: Truth as Freedom in John 8:31-36 .................................................. 50 Jesus: Truth, Lies and the Devil in John 8:37-47 ...................................... 59 Jesus: The Way, the Truth and the Life ..................................................... 67 Holy Spirit: The Spirit of Truth ................................................................. 75 Conclusion on the Trinity and Truth ......................................................... 84 iii Sanctification, Truth and the Trinity .............................................................. 86 The Preposition ἐν ..................................................................................... 87 God the Father ........................................................................................... 88 Jesus Christ the Son ................................................................................... 91 The Holy Spirit .......................................................................................... 92 Conclusion ................................................................................................. 93 Humans and Truth .......................................................................................... 95 Doing Truth ............................................................................................... 95 Worship in Spirit and Truth ....................................................................... 98 Bearing Witness to the Truth ................................................................... 103 Pilate: What is Truth? .............................................................................. 103 Conclusion ............................................................................................... 107 4. FURTHER IMPLICATIONS ............................................................................. 109 5. FINAL CONCLUSION ...................................................................................... 114 BIBLIOGRAPHY ........................................................................................................... 116 iv LIST OF ABBREVIATIONS HCM – Historical-Critical Method HGM – Historical-Grammatical Method LXX – Septuagint NT – New Testament OT – Old Testament v CHAPTER 1 INTRODUCTION Topic During his encounter with Pilate, Jesus affirmed that he came into the world to testify “truth” (John 18:37). Pilate reacts to this question with quite a philosophical counterquestion: “What is truth?” (John 18:38).1 It is striking to notice that Pilate does not receive an answer. Moreover, the reader finds out that this is the last time the Greek word for truth, ἀλήθεια, appears in the Gospel of John. It seems likely that in order to understand the meaning of the term ‘truth’ in Johannine thought, and also its meaning in Pilate’s inquiry, one needs to go through the previous 24 occurrences of ἀλήθεια in the Gospel of John. Statement of the Problem The usage of ἀλήθεια by John reveals that the word bears a multifaceted meaning. Different aspects of ἀλήθεια seem to be developed during the progress of John’s Gospel. Following the question about the concept of truth in the Gospel of John, it is essential to evaluate all different aspects of truth in order to receive a homogenous view of John’s understanding of ἀλήθεια. At the center lies the question: How is the term ‘truth’ explained and understood by John? This fundamental question can be seen as the 1 Unless otherwise stated, all Bible quotations are taken from The Holy Bible: English Standard Version (Wheaton, Il: Standard Bible Society, 2001). 1 heartbeat of this research and will occupy the principal focus. Does the Gospel of John convey a specific concept of truth? Is ἀλήθεια absolute or relative? What are the implications of truth being defined in
Recommended publications
  • Moving from Darkness Into Light

    Moving from Darkness Into Light

    Visit us on the web! www.CogentNotion.org Thoughtful Christian Commentary & Review Summer 2012 Edition A Print Publication of ThinkingChristians.com Moving from Darkness into Light in addition to John 2, we need to take a quick look Jesus and Nicodemus (John 3:1-21) at John 21:25, where we learn that Jesus did many by Bill Moller (a sermon transcript) other things that were not documented in the Bible. So, I think we can assume that in addition to We’ve all seen them, those John 3:16 posters. In these two events noted in chapter two, there were the stands and among the crowds at sporting probably other miraculous signs and maybe other events and political rallies. Most of us know this tumultuous events as well. verse by heart: Imagine, if you will, a group of religio-political For God so loved the world that he gave his one leaders gathering each day at the Temple in and only son, that whoever believes in him shall Jerusalem. They have heard reports of a Rabbi not perish but have eternal life. from Nazareth who was performing miraculous signs – The verse comes toward the end water into wine - and selecting of the passage that tells us about “disciples” who were leaving a meeting between Jesus and their homes and businesses to Nicodemus. The opening verse follow him. Then suddenly this notes that Nicodemus was a Rabbi (Jesus) shows up in the Pharisee, a member of the Jewish Temple courtyard, pulls out a ruling council, who came to Jesus whip, and begins disrupting at night.
  • Overview of Medieval and Renaissance Italian Names

    Overview of Medieval and Renaissance Italian Names

    Overview of Medieval and Renaissance Italian Names by Signora Giata Magdalena Alberti The first major step for a living history participant to assume a persona is to choose a name. An understanding of the reasons people called themselves or became known by a certain name is useful when attempting to understand the cultural norms of a historic time and place. This paper will provide an overview of the origins and development in Italian naming practices from 800 AD to 1600 AD. GIVEN NAMES In the Middle Ages people regarded the meaning of names and believed "nomina sunt consequentia rerum" (names are the consequences of things, Dante, Vita Nuova VIII). Naming practices follow this logic. Names in Italy from 800 AD to 1600 AD were given based on the prestige of Catholic saints, literary protagonists and classical Greek or Roman icons (Fucilla 9). Evidence of this can be traced back to the days of Charlemagne. In the 9th Century Charlemagne united Western Europe as the Holy Roman Empire. Once he established religious control via the Roman Catholic Church the influence of invaders' (Arabs, Turks, Franks, etc.) names in Italy ebbed. Names became more standardized and religious, Greek, Germanic, and Latin names can be clearly identified. Popular Italian religious names from Latin such as Giorgio, Alessandro, Domenico, and Filippo are popular down to this day. Names from Greek, such as Pietro, Maddalena, and Giovanni, and from Germanic origin such as Rodolfo and Guido are now inextricably linked to Italian culture the world over. Classical names from Latin such as Laura, Augusto, and Silvia have also come down to us through the Italians (Cole 24).
  • 1 a Man Called Peter John 21:15-19 / 6-2-19 / Pm I. First

    1 a Man Called Peter John 21:15-19 / 6-2-19 / Pm I. First

    1 A MAN CALLED PETER JOHN 21:15-19 / 6-2-19 / PM I. FIRST, LET’S CONSIDER PETER’S LIFE. A. Name: The “Rock” given to him by Jesus when he was first called as a disciple (John 1:42). B. Family: 1. His father was Jonah sometimes referred to as John (John 21:15). 2. His brother was Andrew, who introduced Peter to Jesus—John 1:40-41. C. Occupation: Professional fisherman—Matt. 4:19. D. Education: Little formal education (Acts 4:13). E. He was originally from Bethsaida, but later moved to Capernaum. F. Family: He was married—Matt. 8:14 and I Corinthians 9:5. G. Place in the Twelve: Leader, Spokesman and part of Jesus’ inner circle of Peter, James and John. H. Important events: 1. Calling as a disciple (Matt 4). 2. Walking on water (Matt 14). 3. Witnessed the Transfiguration (Matt. 17). 4. Instrumental in establishing the Church (Matt 16). 5. Denied Jesus (John 18). 6. Affirmed Jesus three times—John 21:15-17. 7. Preached at Pentecost and 3,000 saved (Acts 2). 8. Stood up to Jewish religious leaders--Acts 4:18-20. 9. First to share the gospel with gentiles (Acts 10-11)—Acts 11:18. 10. Healed two lame men (Acts 3 & Acts 9). 11. Raised Dorcas from the dead (Acts 9). 2 II. NOW LET’S LOOK AT PETER’S LESSONS. A. First, let’s consider his weaknesses. 1. Spoke before he thought. 2. Inconsistent at first in his faith. 3. Fearful of others. 4. Defensive—Matt 26:35.
  • The Incarnational Christology of John

    The Incarnational Christology of John

    Criswell Theological Review 3.1 (1988) 31-48. Copyright © 1988 by The Criswell College. Cited with permission. THE INCARNATIONAL CHRISTOLOGY OF JOHN JAMES PARKER Criswell College, Dallas, TX 75201 John leaves no doubt as to the purpose of writing his Gospel. He states it explicitly in John 20:31: " . these have been written that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name" (NASB). John seeks to support and defend this purpose by the selections, (more material was available than John utilized, according to 20:30) arrangement, and exposition of the material in his Gospel, From the beginning of the Prologue where the Word is said to have become flesh in Jesus to Thomas' majestic conclusion "My Lord and my God" (20:28) , the reader is constantly reminded that Jesus is much more than a mere man representing a deity, He is very God of very God come in the flesh. Jesus' work of salvation ("believing you may have life in His name") is dependent upon the nature of His person ("the Christ, the Son of God"). I. The Prologue (John 1:1-18) The clearest and most explicit statement in the NT concerning the Incarnation is in the Prologue of John. The Prologue applies the term Logos or Word to Christ in describing the person of Christ and particularly His relationship with God.l In using the term Logos, the author is using a word which had currency and a range of meanings in both the Hellenistic and Hebrew world.
  • The Spirit of Ricks

    The Spirit of Ricks

    THE SPIRIT OF RICKS Your Role in the Legacy of BYU–Idaho A Training Guide for Employees (See also: www.byui.edu/HR/SpiritofRicks.htm) THE SPIRIT OF RICKS Your Role in the Legacy of BYU–Idaho © 2008, 2007, 2005, 2004, 2003, 2001, 1999 Brigham Young University–Idaho Rexburg, Idaho BYU–Idaho Human Resources 240 Kimball Building Rexburg, ID 83460-1670 (208) 496-1700 Please email comments or questions to: [email protected] TABLE OF CONTENTS PROGRAM Introduction.............................................................. Page 2 Definition of the “Spirit of Ricks”............................................. Page 3 History of BYU–Idaho...................................................... Page 9 Honor Code (and Dress and Grooming Standards). Page 18 Mission Statement........................................................ Page 23 Guiding Principles........................................................ Page 25 Personal Experiences...................................................... Page 31 Quotes about BYU–Idaho.................................................. Page 36 Looking to the Future...................................................... Page 37 KEY ADDRESSES (arranged by date) The Charted Course of the Church in Education (August 1938).. Page 38 Beware of Pride (May 1989)................................................ Page 48 I Say Unto You, Be One (February 1991)...................................... Page 54 Ten Ways to Increase Your Spirituality (January 1997). Page 65 Inaugural Response of David A. Bednar (February 1998).. Page
  • Cast Into the Deep the Reverend Pen Peery John 21 After These Things

    Cast Into the Deep the Reverend Pen Peery John 21 After These Things

    Cast into the Deep The Reverend Pen Peery John 21 After these things Jesus showed himself again to the disciples by the Sea of Tiberias; and he showed himself in this way. Gathered there together were Simon Peter, Thomas called the Twin, Nathanael of Cana in Galilee, the sons of Zebedee, and two others of his disciples. Simon Peter said to them, ‘I am going fishing.’ They said to him, ‘We will go with you.’ They went out and got into the boat, but that night they caught nothing. Just after daybreak, Jesus stood on the beach; but the disciples did not know that it was Jesus. Jesus said to them, ‘Children, you have no fish, have you?’ They answered him, ‘No.’ He said to them, ‘Cast the net to the right side of the boat, and you will find some.’ So they cast it, and now they were not able to haul it in because there were so many fish. That disciple whom Jesus loved said to Peter, ‘It is the Lord!’ When Simon Peter heard that it was the Lord, he put on some clothes, for he was naked, and jumped into the lake. But the other disciples came in the boat, dragging the net full of fish, for they were not far from the land, only about a hundred yards off. When they had gone ashore, they saw a charcoal fire there, with fish on it, and bread. Jesus said to them, ‘Bring some of the fish that you have just caught.’ So Simon Peter went aboard and hauled the net ashore, full of large fish, a hundred and fifty-three of them; and though there were so many, the net was not torn.
  • Boys & Girls 1950 the Top 100 Names: 1950 Boys Girls 1 John

    Boys & Girls 1950 the Top 100 Names: 1950 Boys Girls 1 John

    Boys & Girls 1950 The top 100 names: 1950 Boys Girls By rank Alphabetically By rank Alphabetically 1 John Adam 70 1 Margaret Agnes 10 2 James Adrian 97= 2 Elizabeth Aileen 72 3 William Alan 13 3 Mary Alexandra 53= 4 Robert Alasdair 86= 4 Catherine Alice 53= 5 David Alastair 47 5 Anne Alison 40 6 Thomas Albert 66 6 Linda Angela 84= 7 Alexander Alexander 7 7 Helen Ann 13 8 George Alfred 78 8 Patricia Anna 88= 9 Ian Alistair 31 9 Irene Anne 5 10 Brian Alister 94= 10 Agnes Annette 86 11 Andrew Allan 25 11 Kathleen Annie 29 12 Michael Andrew 11 12 Jean Audrey 92= 13 Alan Angus 48= 13 Ann Avril 88= 14 Peter Anthony 44 14 Maureen Barbara 27 15 Charles Archibald 40 15 Janet Brenda 47 16 Ronald Arthur 53 16 Sandra Bridget 100= 17 Gordon Bernard 65 17 Sheila Carol 30 18 Kenneth Brian 10 18 Christine Carole 99 19 Douglas Bruce 64 19 Jane Caroline 52 20 Joseph Bryan 86= 20 Marion Catherine 4 21 Donald Cameron 89= 21 Moira Christina 26 22 Edward Charles 15 22 Isabella Christine 18 23 Colin Christopher 50 23 Joan Doreen 61 24 Hugh Colin 23 24 June Dorothy 31 25 Allan Daniel 33 25 Frances Edith 84= 26 Richard David 5 26 Christina Eileen 33 27 Francis Denis 68 27 Barbara Elaine 58= 28 Patrick Dennis 52 28 Jennifer Eleanor 44 29 Raymond Derek 30 29 Annie Elizabeth 2 30 Derek Desmond 97= 30 Carol Ellen 55 31 Alistair Donald 21 31 Dorothy Evelyn 36 32 Henry Douglas 19 32 Susan Fiona 45 33 Daniel Duncan 38 33 Eileen Frances 25 34 Norman Edward 22 34 Sarah Georgina 67 35 Neil Eric 42 35 Joyce Gillian 92= 36 Iain Ernest 79= 36 Evelyn Grace 58= 37 Graham Francis
  • Disciple Bible Passages

    Disciple Bible Passages

    Appendix F - Disciple Passages from the Bible Is. 50:4 ¶ The Lord GOD has given Me the tongue of disciples, That I may know how to sustain the weary one with a word. He awakens Me morning by morning, He awakens My ear to listen as a disciple. Matt. 10:24 ¶ “A disciple is not above his teacher, nor a slave above his master. Matt. 10:25 “It is enough for the disciple that he become like his teacher, and the slave like his master. If they have called the head of the house Beelzebul, how much more will they malign the members of his household! Matt. 10:42 “And whoever in the name of a disciple gives to one of these little ones even a cup of cold water to drink, truly I say to you, he shall not lose his reward.” Matt. 13:52 And Jesus said to them, “Therefore every scribe who has become a disciple of the kingdom of heaven is like a head of a household, who brings out of his treasure things new and old.” Matt. 27:57 ¶ When it was evening, there came a rich man from Arimathea, named Joseph, who himself had also become a disciple of Jesus. Luke 14:26 “If anyone comes to Me, and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be My disciple. Luke 14:27 “Whoever does not carry his own cross and come after Me cannot be My disciple.
  • WHEN JESUS DROPS in JOHN 21:1-14 After These Things Jesus

    WHEN JESUS DROPS in JOHN 21:1-14 After These Things Jesus

    WHEN JESUS DROPS IN JOHN 21:1-14 ! After these things Jesus showed Himself again to the disciples at the Sea of Tiberias, and in this way He showed Himself: Simon Peter, Thomas called the Twin, Nathanael of Cana in Galilee, the sons of Zebedee, and two others of His disciples were together. Simon Peter said to them, "I am going fishing.” They said to him, "We are going with you also.” ! They went out and immediately got into the boat, and that night they caught nothing. But when the morning had now come, Jesus stood on the shore; yet the disciples did not know that it was Jesus. Then Jesus said to them, ‘Children, have you any food?’ They answered Him, "No." And He said to them, "Cast the net on the right side of the boat, and you will find some." So they cast, and now they were not able to draw it in because of the multitude of fish. ! Therefore that disciple whom Jesus loved said to Peter, "It is the Lord!" Now when Simon Peter heard that it was the Lord, he put on his outer garment (for he had removed it), and plunged into the sea. But the other disciples came in the little boat (for they were not far from land, but about two hundred cubits), dragging the net with fish. Then, as soon as they had come to land, they saw a fire of coals there, and fish laid on it, and bread. Jesus said to them, "Bring some of the fish which you have just caught.” Simon Peter went up and dragged the net to land, full of large fish, one hundred and fifty-three; and although there were so many, the net was not broken.
  • 2015 Complete Programme

    2015 Complete Programme

    2015 Complete Programme (updated: March 31, 2015) Sessions are located in the Sciences sociale FSS. Friday, May 29 Friday 2:00-7:00pm (Jock-Turcot UCU/206) EXECUTIVE COMMITTEE MEETING Saturday, May 30 Saturday 9:00-11:45am (4014) HEBREW BIBLE THEOLOGY Presided by: Mark J. Boda (McMaster Divinity College/McMaster University) 9:00-9:30 Steven R. Scott (Concordia University) J’s and R’s Chiastic Structures for the Abraham Story ! This paper presents a new proposal for the structure of the Abraham story and argues the standard proposals are based on an “overwritten” structure. 9:30-10:00 Marina Hofman (Tyndale University College) Let There Be Light! Genesis 1:3 as a Characterization of God ! The opening lines of Genesis contain the first recorded words of God: “Let there be light” (1:3). Robert Alter states: “According to the general principle of biblical narrative, the first reported speech of a character is a defining moment of characterization” (Robert Alter, The David Story: A Translation with Commentary of 1 and 2 Samuel [New York: W.W. Norton, 1999], 47.) This paper addresses the question: Can this principle be applied to the first words of God? If so, how does this provide a greater understanding of the character of God? This paper answers these two questions by tracing the development of the concept of light in key biblical passages and applying the biblical meaning of light to the first words of God. 10:00-10:15 Break 10:15-10:45 Marion Ann Taylor (Wycliffe College) Heroine or Villain: Vashti Re-examined (Esther 1) ! In 1897, Scottish commentator, Mary Ann Smith, correctly claimed: “Whether or no Vashti were right in her refusal is a matter of opinion, the Bible makes no comment.” Commentators throughout history however, have commented on Vashti’s refusal to appear before the king in order to display her beauty to the people and princes (Esther 1:10-2:1).
  • The Journal of John Woolman

    The Journal of John Woolman

    The Journal of John Woolman Author(s): Woolman, John (1720-1772) Publisher: Christian Classics Ethereal Library Description: The Journal of John Woolman tells the encouraging and powerful story of John Woolman©s life. John Woolman was a 17th century Quaker and abolitionist. His Journal focuses on his moral, spiritual, and intellectual development. In par- ticular, it depicts Woolman©s deep concern for equality and justice. His concern made him act as an agent of restoration towards those whom he saw as being oppressed in his time. He was an open advocate of abolition, and encouraged many to free their slaves. But his influence extended beyond the Quakers. His letters and journeys have impacted many dif- ferent people; his Journal alone has been continuously pub- lished since 1774--a true testimony to the significance and impact of his life! Reading this powerful work will encourage one to be, following John Woolman©s example, a positive force of justice, equality, and restoration in the world. Tim Perrine CCEL Staff Writer Subjects: Christian Denominations Protestantism Post-Reformation Other Protestant denominations Friends. Society of Friends. Quakers i Contents THE JOURNAL 1 AN APPRECIATION 2 (Part 1) 3 (Part 2) 18 CHAPTER I 27 CHAPTER II 34 CHAPTER III 40 CHAPTER IV 50 CHAPTER V 62 CHAPTER VI 69 CHAPTER VII 78 CHAPTER VIII 86 CHAPTER IX 101 CHAPTER X 110 CHAPTER XI 115 CHAPTER XII 125 Appendix 136 The Testimony of Friends in Yorkshire 137 The Testimony of the Monthly Meeting of Friends 139 Indexes 142 Index of Scripture References 143 ii This PDF file is from the Christian Classics Ethereal Library, www.ccel.org.
  • Download a Pdf File of This Issue for Free

    Download a Pdf File of This Issue for Free

    Issue 96: The Gnostic Hunger for Secret Knowledge Gnostics: Did You Know? Interesting and Little Known Facts about the Gnostics Compiled by Jennifer Trafton and Rebecca Colossanov LOST AND FOUND. In 2006, a published English translation and a documentary by the National Geographic Society sparked a storm of public interest in the "lost Gospel of Judas." The third- or fourth-century Coptic manuscript (probably translated from a second-century Greek text) was discovered in the 1970s, but it suffered three decades of mishandling, robbery, deterioration, and neglect before scholars could finally study, authenticate, and translate it. This may be the same Gospel of Judas mentioned by the Christian writer Irenaeus in his book Against Heresies in AD. 180. The Gospel of Judas is the latest in a number of Gnostic manuscript discoveries in the last center the most important of which was a collection of over 40 Gnostic writings in caves near the town of Nag Hammadi in Egypt. (See The Secret Is Out) PRO-JUDAS. NOT PRO-JEWISH. Because the Gospel of Judas portrays Judas as a hero rather than a villain, some people have given the impression that it is somehow an antidote to historic Christian anti- Semitism. This response is ironic, since much of early Gnosticism was deeply critical of traditional Judaism. Gnostics believed that there were actually two Gods, and that the God of the Jews was an evil or ignorant creator who deceived people. One Gnostic text calls the Hebrew patriarchs a "joke"! Because of this, Gnostics interpreted the Jewish Scriptures in ways that seem very strange to us.