Has Philip Jenkins found a “new source” for Secret Mark?

April 19th, 2014

Philip Jenkins, author of The Hidden Gospels: How the Search for Jesus Lost Its Way (2001) and frequent contributor to the Patheos blog, has published a short article in Books and Culture magazine with the tantalizing title “Alexandrian Attitudes: A new source for the ‘Secret Gospel of Mark.’” Unfortunately, Jenkins is not talking about a manuscript source, but a source of inspiration.

Jenkins’ previous contribution to the debate on the authenticity of Secret Mark was the claim that Morton Smith was inspired to forge the gospel after reading James Hogg Hunter’s 1940 novel The Mystery of Mar Saba, in which a character discovers a controversial noncanonical text at the Mar Saba monastery. Indeed, as Jenkins says in this new article, Smith expected scholars to pick up on this connection: “As I have noted elsewhere, the fact that Smith’s alleged find occurred at Mar Saba is either strong proof of the text’s authenticity, in that nobody would have dared invent such a thing, or else it is a tribute to the unabashed chutzpah of a forger.” Jenkins’ theory has been repeated a number of times since—notably by Robert M. Price, Francis Watson, and Craig Evans—and challenged by Allan Pantuck.

Now Jenkins has attributed another literary inspiration to Smith: Angus Wilson’s 1956 novel Anglo-Saxon Attitudes. The plot of the novel involves the discovery of a phallic fertility symbol in the grave of a seventh-century celebrated missionary bishop named Eorpwald, a disciple of the great English Archbishop Theodore. The reader discovers that the artifact was planted by an archeologist, Gilbert Stokesay, to discredit and disgrace his father, the chief excavator of the site, as well as other scholars. Jenkins says also that the novel’s author, Wilson, was openly gay and that “much of the book depicts English gay subculture. This theme also shapes the Eorpwald hoax. By faking the discovery, Gilbert was subverting the heroic image that the modern-day church has of its founders, to make them confront the possibility that those early predecessors themselves were open to unrestrained ‘pagan’ sexuality. To a large degree, he succeeded, as scholars so uniformly accepted these bizarre claims and integrated them into their understanding of medieval faith.”

Jenkins sees a number of parallels between Wilson’s novel and Smith’s discovery: a forgery planted in an early Christian site, the association with the name Theodore, underground controversial clandestine practices, and accusations of sorcery (against Eorpwald in the novel, and against Jesus in Smith’s monograph Jesus the Magician). Jenkins also points out that it is rumored that Smith was gay. Jenkins concludes: “At some point, surely, Occam's Razor requires us to seek the simplest explanation for the whole Mar Saba affair. There’s no mystery here. The Mystery of Mar Saba + Anglo-Saxon Attitudes = Secret Mark.”

Those who claim Secret Mark is a forgery or a hoax will seize on Jenkins’ theory here as additional proof for their position. More careful readers, I hope, will see that the parallels are as tenuous (indeed, more so) as those for Hunter’s novel. Allan Pantuck eviscerated this theory in his article “Solving the Mysterion of Morton Smith and the Secret Gospel of Mark” posted on the Biblical Archeology Review Scholar’s Study Page for Secret Mark. Challenging Francis Watson’s restatement of Jenkins’ theory, Pantuck asks, “if we were to take any event in modern history and tried to find a novel written before that event with a content that resembles it in various more specific details, what are the odds we could come up with a parallel? To what extent does real life ever imitate art, and if it does, how closely?” (12-13). Pantuck provides five examples, one of the more amusing is the sinking of the Mignonette in 1884. Only four people survived and after being adrift in an open boat for many days, three of them killed and ate the cabin boy, Richard Parker. Forty years earlier, Edgar Allan Poe wrote The Narrative of Arthur Gordon Pym, in which four survivors of a shipwreck kill and eat a cabin boy named Richard Parker.

For both novels, Hunter’s and Wilson’s, what we have are nothing more than coincidences of names and isolated disconnected topoi—specifically, in Anglo-Saxon Attitudes a fake artifact, found in a grave of a follower of someone named Theodore, indicates that the occupant of the grave was involved in clandestine, pagan sexual practices; in Secret Mark we have a manuscript, found in a monastery and written to someone named Theodore, that mentions a version of a text that was corrupted by some early Christians known for their licentiousness (the Carpocratians). As for sorcery, Smith’s Jesus the Magician is an entirely separate work that does not even use Secret Mark to argue its case. And arguably, the alleged homoeroticism of Secret Mark is in the eye of the beholder.

What is disappointing to me about Jenkins’ recent article is its apparent disregard for those, like Pantuck, who have made significant challenges to the forgery/hoax hypotheses. Gratefully, Jenkins acknowledges the contribution of the collection of papers from the 2011 York Symposium on Secret Mark. He says of the collection:

Recently, Tony Burke has edited an impressive collection of scholarly essays under the title Ancient Gospel or Modern Forgery? The Secret Gospel of Mark in Debate (Cascade Books, 2013). Whichever side you take in the controversy, this book is eminently worth reading as a model of how first-class critical scholars go about forming their conclusions and debating disputed points. In these pages, admirably, their fundamental disagreements remain firmly within the boundaries of civility and mutual respect.

Yet Jenkins’ new article does not take into account anything written within it, save perhaps Pierluigi Piovanelli’s piece on Smith’s interest in occult and antinomian traditions. Brown and Pantuck’s critique of Craig Evans’ articulation of the Hunter-novel parallels is ignored, as is Pantuck’s carefully-documented claim that Smith lacked the capabilities required to compose the text and write the manuscript (an argument that is supported by the experts commissioned by Biblical Archeology Review who concluded that Smith himself could not have created the manuscript). The parallels between the discovery and the two novels are curious (amusing?) in-and-of themselves, but they are not compelling if evidence indicates that the manuscript could not have been manufactured by Smith (and I believe that is what the evidence indicates).

The goal of the symposium on Secret Mark was to gather together scholars of the text and work through the evidence for the authenticity of Secret Mark, set aside arguments that were weak (for either side of the debate), and focus on what was strong. Unfortunately, those who maintain that the text is a forgery continue to cite the same theories without acknowledgement of contrary arguments. It’s disappointing too that, more than a year after the  publication of the proceedings of the symposium, few reviews of the book have yet appeared, and none in an academic journal. Is this simply the typical time lag that occurs in the discipline? Or are the supporters of the forgery hypotheses hoping that, by ignoring the book, their critics’ voices will go unheard?

[My thanks to Philip Jenkins for sending me a copy of the complete article].

Gospel of Jesus’ Wife Declared Authentic

April 10th, 2014

The biblioblogs are abuzz this morning with the news that the promised scientific tests on the Gospel of Jesus' Wife fragment indicate that the papyrus and the ink are ancient, not modern. Here are the links to the discussion so far:

Harvard Magazine: "The Jesus' Wife Fragment: The Scientific Evidence"

The New York Times: "Papyrus Referring to Jesus' Wife is More Likely Ancient Than Fake, Scientists Say" by Laurie Goodstein

Harvard Theological Review 107:2 (2014): published online, with the original article by Karen L. King and a response by Leo Depuydt.

Paleojudaica: "GJW Tests Finally In" 

Jim Davila at Paleojudaica says "This round goes to those who think that the Gospel of Jesus' Wife fragment is a genuinely ancient literary artifact." I'd prefer to see this as a victory against those who would too quickly dismiss a text as a forgery SIMPLY (or principally) because they dislike its contents.

Christian Apocrypha at the 2014 CSBS/CSPS

April 2nd, 2014

For a few years now I have been organizing an informal session at the annual meeting of the Canadian Society of Biblical Studies on Christian Apocrypha. This year's session is in partnership with the Canadian Society of Patristic Studies. The annual meetings for both societies take place May 24 to 26 at Brock University in St. Catherines, Ontario. Here are the details:

Sunday 8:30-11:45 (Rm 211)
APOCRYPHA – A Co-Sponsored Session with the Canadian Society of Patristics
Presided by: Timothy Pettipiece (Carleton University)

8:30-9:00 Anna Cwikla (University of Toronto) “The Dialogue of the Saviour and the Synoptic Gospels”
Other than the Gospel of Thomas, Nag Hammadi texts are rarely considered in scholarship concerning the literary relationship to the Synoptic Gospels. The initial work on the Dialogue of the Saviour in the 1970s argued that it shows no certain dependence on any NT writings. Although this thesis has slowly fallen out of favour, the initial literary outline proposed by Helmut Koester and Elaine Pagels continues to obscure more in-depth source criticism. By shifting away from these artificially imposed gridlines, previously unexplored parallels to the Synoptic Gospels become evident, thus making the case that DialSav should receive more attention in this discourse.

9:00-9:30 Callie Callon (University of Toronto) “Physiognomy as a component of characterization in the Acts of Peter”
Ancient physiognomic thought held that the body and soul were intrinsically related, and that observation of a subject’s physical appearance provided insight into his or her character. Beyond being a diagnostic tool, however, physiognomy could also be used as a strategy of persuasion to bolster or malign an individual’s character to an author or speaker’s audience. The use of physiognomics to praise or denigrate was not restricted solely to actual personal interactions, but, as Elizabeth Evans has demonstrated, was often employed by authors of narrative works to aid in their characterizations of their story’s protagonists and antagonists. I propose that much like contemporaneous narratives in antiquity the Acts of Peter utilizes physiognomic commonplaces to reinforce its positive portrayal of Peter and its negative depiction of Simon.

9:30-10:00 Bradley N. Rice (McGill University) “Jesus the Gadfly: Introducing the Dialogue of the Paralytic with Christ”
The Dialogue of the Paralytic with Christ offers one of the most provocative portrayals of Jesus outside the Infancy Gospel of Thomas. Unflinching in its depiction of Jesus as a wayward troublemaker and intractable disbeliever, Dial. Paralytic was unknown to scholars of Christian apocrypha until relatively recently. In my paper I will offer an introduction to the Armenian and Georgian versions of Dial. Paralytic, which I am presently preparing for the forthcoming More Christian Apocrypha volume (ed. Tony Burke and Brent Landau). I will then explore the textual relationship that Dial. Paralytic seems to share with the Armenian Infancy Gospel in order to shed light on the obscure origins of this singular apocryphon.

10:00-10:15 Break

10:15-10:45 John Horman, "Translation Matters”
Our Coptic translation has skewed our understanding of the Gospel of Thomas. Because it was found in a collection of documents translated into Coptic, and because at first its relation to three papyri fragments was not at first recognized, it became customary to refer to it as the “Coptic Gospel of Thomas” as if the accidental fact of its having been translated into Coptic was part of its very essence. This, however, as Goodacre notes, falsifies out understanding of Thomas. I will in this paper probe this falsification under several headings. First, literary relationships are obscured. For example, when in Th. 4:2 the Coptic translator omitted the words “and the last first”, he obscured the fact that for this saying Thomas has a literary relationship with Mark and not with Q. Second, Thomas’ meaning is concealed. In the introduction, the Coptic translator has introduced a copula where very probably none was intended. In Th. 68,9 the translator has repositioned a negative, making what was originally a clear statement into mystifying nonsense. Third, relations between sayings are garbled. For example, the translator has obscured the connection between Th. 36 and Th. 37, and between Th. 7 and 8. Fourth, in some cases the translator simply had no idea what the Greek text was about. For example, in Th. 2, he replaced a carefully constructed sentence with a Stoic platitude. In Th. 60 he simply gave up and wrote “this is about the lamb”. Finally, much of Thomas has been omitted by the translator. For example, the translator has omitted the bulk of Th. 30 and Th. 36.

10:45-11:15 Robert A. Kitchen (Knox-Metropolitan United Church) “The Syriac History of Philip”
The text is notable in its title as it is an apocryphal history of the apostle Philip, not a gospel. It is a translation into Syriac (manuscript dated 1569) from a Greek text which has not been preserved. The History begins at the moment Philip lands in Azotus, transported from the wilderness road in Acts 8:40. The author/translator relies on motifs from Acts and the Old Testament prophesies and interpretations of the Messiah. Christ once again appears to Philip in a vision with a commission to go to Carthage and remove a satanic ruler, which he will effect simply by crossing himself as he enters the palace. Philip and company are transported to Carthage on a ship via almost-warp speed, a dolphin and a talking ox are employed for divine service, and an unusual resurrection. Essentially, the History is an anti-Jewish polemic in which a Jewish bystander, Hananya, is successively the anti-hero, convert, martyr and resurrected one. The sermons and testimonies are replete with anachronistic knowledge of Christian Messianic interpretations, as well as prophetic condemnations of unfaithful Israel. This paper will focus upon the function of this early Greek text in a later Syriac environment.

11:15-11:45 Questions and Discussion

Special issue of JSNT on Gospel of Thomas

March 18th, 2014

VIA Mark Goodacre's NTBLog: The latest Journal for the Study of the New Testament is a special edition focused on Simon Gathercole's The Composition of the Gospel of Thomas and Mark Goodacre's Thomas and the Gospels (which I reviewed HERE). See the original post for a full table of contents.

Secret Scriptures Revealed Interview on “Teachings of Enoch”

March 9th, 2014

A few weeks ago James Allen, host of "Teachings of Enoch," a radio show on KKVV in Las Vegas, interviewed me on my book Secret Scriptures Revealed. You can listen to the two-part interview at James' archive site. Thanks again, James, for having me on the show.

Assessing BBC2′s The Bible Hunters

March 9th, 2014

The two-part BBC2 documentary “The Bible Hunters” has generated some discussion among bloggers recently, due particularly to participating-scholar Larry Hurtado’s criticisms of the show. I was finally able to watch the series over the last few days (it has not yet aired in North America) and thought I would make some comments, particularly about the second episode in the series, “The Search for Lost Gospels.”

Jeff Rose surveys the Akhmim cemetary

“The Bible Hunters” is hosted by Jeff Rose, described in his  profile as “an archaeologist and anthropologist specializing in the prehistory, palaeoenvironments, genetics, and religious traditions of the Middle East.” Throughout the series he visits (on foot, by boat, by camel, and by motorcycle) a number of Middle Eastern sites related to important biblical and non-biblical manuscript discoveries—including St. Catherine’s Monastery on Mount Sinai, Akhmim, and the White Monastery in Sohag. In each location he interviews scholars and monks about the manuscripts, and then places the discoveries into the context of 19th/20th-century debates about the authenticity of the Bible. A number of British scholars help Rose elucidate the discoveries and their impact, including David Gange (University of Birmingham), Edward Adams (King’s College, London), and Michael Ledger-Lomas (King’s College, London); American Kent Clark (Trinity Western University) also makes an appearance. The deficit of women’s voices is apparent—Janet Soskice is the exception, included to comment on the Smith sisters, whose careers are documented in Soskice’s book The Sisters of Sinai (discussed HERE).

The first episode, “The Search for Bible Truth,” follows the exploits of such “Bible Hunters” as Constantin von Tischendorf (known for his discovery of Codex Sinaiticus), the Smith sisters (Codex Syriacus), and Charles Freer (the Washington Codex). The narrative that guides the episode—that these intrepid scholars and collectors were seeking manuscripts to demonstrate the accuracy of the Bible—has been criticized by Hurtado (HERE); in reality, they were trying to find manuscripts to reconstruct a better Bible. The narrative is simplified further with its focus on the troublesome ending of Mark—shortened in Sinaiticus and Syriacus, but uniquely expanded in the Washington Codex. Nevertheless, this simplification provides useful focus to the documentary, one easily digestible to its lay audience.

The second episode, “The Search for Lost Gospels,” is presented much like the first, with Rose making his way south through Egypt, stopping at sites related to the discovery of apocryphal texts. Rose begins at Oxyrhynchus, with the discovery of the “sayings of Jesus” papyri that were later identified as pieces of the Gospel of Thomas. The discussion of the find is accompanied by on-site video, recent high-quality photographs of the manuscripts, and nineteenth-century photographs of the excavations. The discovery is put in context by Charles Freeman, author of A New History of Early Christianity; he focuses on the traditions of Jesus’ death, burial, and resurrection and how, it is believed, these were put in written form when the apostles were dying one-by-one and thus could no longer be a source for oral traditions about Jesus. But now, along comes these lost sayings of Jesus, demonstrating that there were other teachings by Jesus outside of the New Testament. “For almost 2000 years,” Rose says, “[the New Testament gospels] had the monopoly on the story of Jesus.” Well, that’s not true. There were plenty of apocryphal texts known before the discovery of the Gospel of Thomas—including a plethora of infancy gospels that added much to the “story of Jesus.” But, granted, none of them present potential teachings of the Historical Jesus in quite so dramatic a way as Thomas does.

The episode turns next to a digression on the impact on Biblical Studies made by the opening of the East beginning with Napoleon in the late 18th century. The Temple of Denderah is shown, with its zodiac demonstrating an antiquity to civilization counter to Ulster’s “young Earth” chronology, and later there is a discussion of the Egypt Exploration Society and the discovery of the Amarna letters. This material seems out-of-place in the documentary and one wonders if it was intended originally for an episode all its own.
The next site of interest is the Syrian Monastery (Deir el-Surian; mentioned recently HERE) visited by Robert Curzon in 1883. Curzon brought dozens of manuscripts from the library back to England with him; they are held now in the British Library. One of these manuscripts is the Acts of Peter and Paul, which Rose calls “a text no-one had seen before.” He asks “ why was this not included in the Bible?” The Acts of Peter and Paul is an odd example to use here. Numerous other, and more interesting, texts were found at el-Surian, including a very early manuscript (Add. 14484) combining the Infancy Gospel of James, the Infancy Gospel of Thomas, and the Dormition of Mary. And to ask why the Acts were not included in the Bible is odd, given that it is a rather late text (fifth century), especially compared to the infancy gospels.

Curzon traveled on from Deir el-Surian to the White Monastry in Sohag, and Rose follows him there. While Curzon is said to have found nothing significant at the White Monastery, later Bible hunters came across a hidden library that included the Book of the Resurrection of Jesus Christ, by Bartholomew the Apostle (mistakenly called the Questions of Bartholomew in the documentary). The manuscript for this text is dispersed in several European libraries; the image shown here is Ms 1991 of the Schøyen collection. Again, much is made of the discovery of this text, but its real impact was rather negligible. Numerous other White Monastery discoveries hold greater interest. Alin Suciu has made great advances recently in bringing the pages of these manuscripts together. It is unfortunate that this work was not featured in the documentary.

The next site that Rose visits is Akhmim, where, in 1886 French archeologist M. U. Bouriant discovered in the necropolis  of a Christian monk a book containing excerpts from 1 Enoch, the Gospel of Peter, and the Apocalypse of Peter. Rose says of this discovery, that the Gospel of Peter was the “first gospel to appear in print not in the New Testament,” which, of course, is not true. Certainly it was a significant find, but it should have been put in better context (indeed, the earlier discussion of the Passion and Resurrection of Jesus belongs here, not with the Gospel of Thomas). Still, it was interesting to watch Rose search through the Akhmim cemetery, and we are given a look at the type of tomb in which the codex was found.

Rose then turns his attention back to Oxyrhynchus for a more in-depth discussion of the manuscript discoveries with Dirk Obink, the head of the Oxyrhynchus Papyri Project. Now the sayings from the Gospel of Thomas are placed in their more appropriate context; unlike the Acts of Peter and Paul and the Book of Bartholomew, the Oxyrhynchus sayings did make a big impact on scholarship and public thinking. People did wonder if these were real teachings of the Historical Jesus excluded from the Bible. The Gospel of Thomas provides a useful segué to the next site: Nag Hammadi, where the “mystery of the Oxyrhynchus sayings was solved” with the discovery of the Coptic Gospel of Thomas. Egyptian guide Ahmed M. Abul Ella Ali discusses the find and Larry Hurtado declares that the texts at Nag Hammadi have an “elitist outlook” (a perspective that has led to some criticism from April DeConick). The Gospel of Philip is mentioned as a text that “might have seemed scandalous” because of its mention of the kiss exchanged between Jesus and Mary Magdalene, but there is no scholarly discussion of this passage. Also given some attention is the Gospel of Mary, erroneously identified as a text discovered at Nag Hammadi, and what it might tell us about women’s roles in early Christianity.

The el-Gurna manuscripts

Finally, we come to the last site on the tour: a hermitage at Sheikh el-Gurna in Upper Egypt excavated in 2005. Here the grave of a Christian monk yielded a 9/10th-century Coptic codex containing Isaiah and fragments of the Martyrdom of Peter (here called the Acts of Peter and said to be similar to the Acts of Peter and Paul found by Curzon). The discovery has not received much attention in scholarship, despite the Egyptian Supreme Council of Antiquities’ hyperbolic statement that “the finds are equal in importance to the Naga Hammadi manuscripts.”

In all, the Bible Hunters is an excellent series, rich in archeological detail, manuscript images, and on-site journalistic inquiry. Though it suffers from the occasional factual error and distortions from both simplification and exaggeration, it presents the information far better than its sensationalist North American counterparts. It is unfortunate, however, that the producers could not include opinions of local experts on the literature—including J.K. Elliott, Christopher Tuckett, and Andrew Gregory. Instead we get an Egyptian guide (Ali) and the author of a book on early Christianity (Freeman). Neglected also is the Bodmer Papyri, a cache of texts found at Dishna, not far from Nag Hammadi, that includes significant Biblical Mss as well as several Christian Apocrypha, including very early copies of the Infancy Gospel of James, the Acts of Paul, and 3 Corinthians. This is an astonishing oversight.

The value of documentaries like Bible Hunters is in their use in the classroom. In the Fall, I will be looking for ways to integrate the series into my classes on the History of the Bible and the Christian Apocrypha.

Peter Kirby Expands Early Christian Writings

March 2nd, 2014

If you have ever needed a fast and handy source for an early Christian text, chances are you have come across Peter Kirby’s popular site Early Christian Writings. To celebrate ECW’s recent expansion, I asked Kirby some questions about the origins of the site and the challenges it has posed for him over the years.

Early Christian Writings describes itself as “the most complete collection of Christian texts before the Council of Nicaea in 325 AD.” At last count, the site features 226 entries, arranged in chronological order from the hypothetical Passion Narrative in 30-60 to the Pseudo-Clementine Homilies in 320-380. Included are all New Testament texts and some of their hypothetical sources (e.g., the Signs Gospel, Q), a large variety of Christian Apocrypha (as well as Christian-authored Old Testament Apocrypha, such as the Testament of the Twelve Patriarchs), Gnostic Apocrypha (newly added in January 2014), and significant non-Christian authors writing on Christianity (such as Josephus and Pliny the Younger). The entry for each text features at least one English translation (the Infancy Gospel of Thomas, for example, has five), links to online resources, a short bibliography of print scholarship, and a brief introduction.

Kirby created the site almost 15 years ago when he was in college working on a Computer Science degree. In his spare time he participated in New Testament-themed listserv discussions, such as Internet Infidels and Crosstalk. To hold his own in such discussions, Kirby produced an online crib sheet of the relevant early Christian texts. “I enjoyed the discussion online,” Kirby said, “and I wanted to know it as well as I could if I were going to spend my time talking about it. With a different set of circumstances, perhaps I would have had a website about coin collecting or science fiction instead.”

The site began simply as a list of the documents with rough estimates for when they were written. Over time he added the translations and other resources. “You could find most of the texts already online,” Kirby said, “but not all in one place and not with typical introductory material situating the text in a historical and chronological context.” Along with Early Christian Writings, Kirby also maintains Early Jewish Writings, his own self-titled blog, the Early Writings forum, and Christian Origins, a platform for essays by Kirby and others.

Finding content for ECW and EJW, all of which is taken from public domain sources, can be difficult. Kirby said, “Sometimes it is hard to find versions of texts that can be used. Recent discoveries such as the Dead Sea Scrolls don't have any public domain translations. A couple of the hypothetical texts on my site, such as the pre-Markan passion narrative and the Kerygmata Petrou, don't have a public domain translation. But I was able to offer translations by using a pastiche of the sources (the Gospel of Mark and Pseudo-Clementines, respectively) that have been translated long enough ago to be in the public domain.”
Response to Early Christian Writings has been uniformly positive. The glowing testimonials collected by Kirby over the years include:

“It is a pleasure to look at your website.” (Gerd Lüdemann)

“By the way, during Spring semester I found your amazing Web site on Christian Writings.  Many, many thanks for this site.  It is a gold mine for everyone!  I have all of my students use it, and I have been giving the URL to all of my colleagues.” (Vernon K. Robbins)

“I enjoyed looking at your new site on Early Christian Writings arranged chronologically. It looks like it is going to be a very useful resource—congratulations. . . Thank you again for your work on this site.” (Mark Goodacre)

As for future projects, Kirby is working with Chris Weimer (a graduate student at City University of New York) on an Early Latin Writings site to be launched later in 2014; the two are considering creating also a companion site for secular Greek texts from antiquity. And Kirby may apply his presentation of the “Collected Commentary on the Gospel of Thomas” (each saying features the morphologically marked-up text in its original language, various English translations, a collection of quotations from scholars, and commentary from site visitors) to other texts on the site. As for other achievements, Kirby remarked, “It’s funny, but these websites more or less happened by accident. As a kid in high school my two dreams were to get married and to make computer games. February two years ago I got married to my beautiful wife Liss, so now that dream is for us to have a good life together. And, fortunately, she likes games too, so it's not going to be a problem there to start working on that other dream.”

A frequent user of the site myself, I add my voice to Kirby’s other supporters in saying that Early Christian Writings is an excellent resource for the study of the Christian Apocrypha, particularly as a one-stop location for students to find and become acquainted with the texts. Thanks Peter for all of your work over the years.

Larry Hurtado on Bible Hunters Episode 2

February 22nd, 2014

VIA LARRY HURTADO'S BLOG: Larry comments on the second episode of BBC's The Bible Hunters (HERE). This episode focuses on discoveries of apocryphal texts (the Nag Hammadi Library and Oxyhrynchus). I'll make some comments on it as soon as I get my (virtual) hands on a copy.

Returning to the Funeral of Jesus

February 21st, 2014

Several years ago I came across a text described in a manuscript catalog as “On the Funeral of Jesus.” I worked up an edition and translation of the text for the 2010 workshop in Winnipeg on Acta Pilati traditions. At the time, several sentences in the text were difficult to reconstruct and translate; so I put it aside, expecting someday to get back to it. The years went by, but now I have finally returned to the text and solved most of the remaining problems.

The text is an untitled, two-page excerpt found in a fourteenth/fifteenth-century Greek manuscript. It appears to derive from a sermon that draws upon the Acta Pilati traditions, particularly  the Narrative of Joseph of Arimathea. The text is difficult to read, due to scribal misspellings (itacisms), abbreviations, and manuscript damage. It begins midsentence with Pilate (it seems) granting Joseph the body of Jesus. Nicodemus hears of this and asks to join Joseph in preparing the body. Then Joseph and Nicodemus speak. Joseph remarks that a “counterfeit” appeared in the burial shroud of “the stranger.” Presumably this “stranger” is Jesus, but this counterfeit (perhaps “image”) is perplexing. Joseph says that he and the stranger (a ghostly Jesus?) appeared outside of the synagogue while the priests were asking why Jesus’ relatives were not burying him. They mention also “dead (dying?) strangers” coming in to Jerusalem at Jesus’ death (perhaps a reference to the resurrected saints of Matthew 27:52-53).

Nicodemus tells Joseph not to worry and that he will go to the temple and request the body of Jesus and ask about the other strangers. This statement is odd given that Pilate has already given them the body and Nicodemus does not actually do what he says. Instead, he goes to the temple and obtains the face cloth of Jesus—the cloth that will be rolled up in a place by itself as in John 20:7. Then he returns and the two men place the body of Jesus in the tomb.

Three days later Jesus rises from the grave. No specific empty tomb stories or resurrection appearances are mentioned but the priests and scribes are aware that he has risen. Horrified, they say, “Horror, horror! Why is this misery for us?” Recalling Matthew 28:11-15, they scheme to accuse Joseph and the disciples of stealing the body. They incite the people against Joseph (Nicodemus is not mentioned again), and they grab Joseph and bring him before Pilate. The people accuse Joseph of taking the burial shroud (presumably the face cloth) from the temple and of stealing the body and claiming that Jesus has risen from the dead. Pilate gets furious with the Jews. As with Jesus, he says, “See to it yourselves. I am innocent of this man’s blood” (see Matt 27:4). The priests lock Joseph in prison and plan on stoning him the next day. This entire scene is paralleled in the Gospel of Nicodemus 12 and the Narrative of Joseph 4:1.

Alone in his prison, Joseph laments saying, “What good is it to me now (to be) of Jesus?” Then Jesus appears, along with the good thief (see Gospel of Nicodemus 15:6 and Narrative of Joseph 4:2; but only in Joseph does the good thief appear). Jesus brings Joseph to Galilee and teaches him so that he may in turn teach the disciples about the resurrection. The next day, the priests come to the prison and find Joseph missing. They fall to the ground in fear. The author then concludes his text with a statement against the priests: “Oh their blindness, oh their misery, not wishing to show kindness to those who believe in our Lord Jesus.”

As soon as I polish up the introduction to the paper, I will submit it for publication. If anyone has any thoughts about the text, don’t hesitate to add some comments to this post. I’m particularly interested in whether anyone has seen a text like this before.

Brandon Hawk Reviews Secret Scriptures Revealed

February 18th, 2014

Brandon Hawk, a student working on Anglo-Saxon apocrypha at the University of Connecticut, has posted to his blog this excellent review of my book Secret Scriptures Revealed (excellent because it's so positive!). Thanks Brandon.