Archive for the ‘Mary Magdalene’ Category
Consider this perhaps familiar scenario: A controversial theory is made that challenges the core beliefs of a faith rooted in history, embedded in an attractive, popular and entertainment-oriented format which masquerades as scholarship…
Like the cultural fallout of the The DaVinci Code, James Cameron’s documentary, “The Lost Tomb of Jesus,” makes strident claims about the central figure of Christianity, Jesus himself, yet takes them even further than even Dan Brown. The substance of the claims of the documentary is that an opulent tomb containing 10 ossuaries, 6 of which are inscribed with Biblically familiar names, actually contains the remains of Jesus of Nazareth and his family- including his wife, Mary Magdalene (or in this case, “Mary, the Master”) and their child, Judah! No doubt the discussion will be passionate, and perhaps last as long as the post-DaVinci Code activity did. However, central to any discussion will likely be the same question: Who was Jesus?
I have already seen numerous opinions written in the last several days that in response to the discovery of the so-called “Jesus Tomb,” Christians should do the reasonable thing and accept the facts, “Jesus’ bones have been found. He was not bodily resurrected. He is dead. You’ve been duped! But, I suppose you can still be a Christian. After all, Jesus is more powerful as an idea rather than a person. Ideas change people. That’s all we have!” I must strongly disagree. If it were to be proven somehow that these remains are in fact those of Jesus and his family, and that he was not resurrected, the reasonable response would not be to adapt the Christian faith and reconstruct its theology to fit the predicament and worship a symbol. The reasonable response would be to abandon the Christian faith altogether (what this would mean for theism is another argument). The apostle Paul spoke to this idea when he wrote in his first letter to the church of Corinth, “and if Christ has not been raised, your faith is worthless; you are still in your sins. Then those also who have fallen asleep in Christ have perished. If we have hoped in Christ in this life only, we are of all men most to be pitied.”
Ultimately, faith cannot be in a symbol. Symbols are interpreted in light of many things, often subjective in nature. They can mean vastly different things to different people. Yet, the Christian faith and its understanding of who Jesus was has always been based upon specific events in history and the people involved in those events. The primary meaning of these events is not subjective, but the foundation upon which Christian theology is understood. The meaning and power of these events and people have no value if they are not true! There are many beautiful stories that were never intended to be anything other than fiction, and though their ideas and symbols have persevered through the generations, placing faith in them in the way Christians do in Jesus Christ, would be absurd.
In the same way, no man, no matter how wise a teacher or influential a revolutionary, aught to be the object of faith or worship; for so long as he is a man, he can reach no further or do no more than those who may mistakenly place their faith in him. The man who accepts worship and acts as if he were God without having a shred of divinity is, as famously put by C.S. Lewis, either a lunatic or a liar, neither of which is worthy of worship. But, if He truly is Lord, then worship Him we must!
While we have little reason to think that this particular find bears any threat to the truths of the Christian faith, we must not entertain any notion of diluting it simply to avoid the challenges we are sure to face. We must consider it yet another opportunity to respond to the question that Jesus asked of His disciples, “Who do you say that I am?”
A tomb discovered in Jerusalem has been the subject of much media attention in recent days. A Time Magazine blog entry, entitled “Jesus: Tales from the Crypt” (http://time-blog.com/middle_east/2007/02/jesus_tales_from_the_crypt.html?iid=feed-middle_east) has been heavily viewed, as has the Discovery Channel interactive site that details much of the information known about the tomb (http://dsc.discovery.com/convergence/tomb/tomb.html).
Though the tomb and its contents (10 ossuaries, 6 of which have inscriptions, as well as 3 unidentified skulls) have not yet been evaluated to the satisfaction of most interested parties, enough information has been gathered so far as to merit discussion. My initial impression is that much of the alleged evidence that has been interpreted as proof that the tomb discovered in 1980 was indeed that of the Biblical Jesus and his family is gaining such widespread attention now based upon an excellent and intentional public relations effort and hype rather than its own validity. However, I will be paying close attention to this story as it develops further.
Most of the information that will be revealed at the coming press conference and Discovery Channel documentary produced by Hollywood director James Cameron is known at this point. I have detailed below what I think are several strong points of contention.
It should be wondered whether a humble Galilean family would have been able to afford what is obviously an opulent and grand tomb for its time, or whether they would have located that tomb in Jerusalem rather than their own home. Though tradition recounts that James, the brother of Jesus, came to believe in Jesus as messiah and lead what became the early church in Jerusalem, it is also known that he was stoned to death by the Jewish Sanhedrin in approximately AD 62. This is an important fact because the nature of his death would lead many historians to conclude that his subsequent burial would not have been likely to be honorable. Additionally, James’ presence in Jerusalem may lead some to conclude that the rest of his family was there as well, though there really is no conclusive evidence to suggest this.
Six of the ten ossuaries in the tomb have inscriptions. They are: “Maria,” the Latin form of Mary, inscribed on the side of the ossuary in Hebrew script; “Matia,” inscribed in Hebrew script; “Yose,” the diminutive of “Yosef,” inscribed in Hebrew script; “Yeshua bar Yosef,” translated “Jesus, son of Joseph,” inscribed in Aramaic lettering; “Mariamene e Mara,” so far translated as “Mary, known as master,” inscribed in Greek lettering; and “Yehuda bar Yeshua,” translated “Judah, son of Jesus,” inscribed in Aramaic lettering on a more decorated façade.
Though the collection of names bears striking resemblance to what we know are names of Jesus’ family, it should be said at the outset that these names were extremely common at that time. Additionally, there are some names from Jesus’ family that are missing from the tomb and some heretofore unknown names present. Joseph, the father of Jesus, does not seem to be present among the ossuaries, unless of course, his is one of the uninscribed. The ossuary inscribed “Yose” is unlikely to be that of the patriarch given that Yose would have been nicknamed this because of his father’s name. The ossuary inscribed “Matia” is puzzling given that the name Matthew has been associated with Jesus because of his disciple, Levi, though not with a member of his immediate family. “Matthan,” a name similar to Matthew, is listed among the genealogy of the Gospel of Matthew as the grandfather of Joseph. It seems doubtful that the two are related as the names themselves are different and the presence of Joseph’s grandfather in the tomb would only further raise the question of Joseph’s absence, as well as why the grandfather’s ossuary would be inscribed but Joseph’s presumably not.
The presence of the ossuary inscribed “Yose” strengthens the circumstantial case, as the name has been listed in the Gospel accounts as being a brother of Jesus. However, there is no other evidence to confirm that this ossuary belonged to the brother of the ossuary inscribed “Yeshua bar Yosef.”
The inscription “Mariamene e mara” is of high interest, especially to those who would like to make a case for the marriage of Jesus to Mary Magdalene. The inscription has been translated “Mary, known as master,” which is strange indeed as it is unlikely that such a description would be given to a woman of that time, no less strange given that her presumed “mastery” bears reference to Jesus himself, yet the ossuary inscribed “Yeshua bar Yosef,” has no other description or title associated with it. If these are indeed the ossuaries of the Biblical figures, why would Mary have such a title and Jesus not? However, it is also possible, if not likely, that the inscription “Mariamene e mara,” could be translated as the diminutive form of “Mariam,” or “Maria.” In any case, none of these translations bear a direct or confirmed link to Mary Magdalene, nor do they really indicate a relationship between the owners of the “Mariamene e mara” ossuary and the “Yeshua bar Yosef” ossuary.
The other ossuary bearing an inscription reads “Yehuda bar Yeshua,” or “Judah, son of Jesus.” There is really no strong evidence to suggest that the Biblical Jesus had a son, nor that he was married (I have discussed this previously here: https://christopherbutler.wordpress.com/2006/04/11/what-about-all-the-other-gospels-part-2/). However, the presence of this inscribed ossuary in a tomb among other common yet Biblically familiar names in no way merits the reinterpretations of Biblical passages widely interpreted to be referring to the disciple John as actually referring to a child- possibly the child of Jesus. Without any additional historical evidence that Jesus had a son, the presence of the Judah ossuary seems to be a strike against the case, not for it.
The Discovery channel site seems to imply that an ossuary inscribed with “Yaakov bar Yosef a khui d’ Yeshua,” or “James, son of Joseph, brother of Jesus,” in Aramaic, is present along with the others. This is not the case, and is frankly misleading on the part of Discovery. Indeed, an ossuary with this inscription has been found and has been the subject of much discussion given its inscription. Much of the controversy surrounding this ossuary is due to the dismissal of the last part of the inscription, “brother of Jesus,” which some scholars have claimed was added as a forgery to bolster the value of the artifact. Incidentally, the owner of the ossuary, Oded Golan, testified in 2004 that it had been in his possession for over 25 years, and prior to that had been owned by someone else. This means that the James ossuary must have been discovered at least several years prior to the discovery of the intact Talpiot tomb, leading to the conclusion that it was never among the ten ossuaries found there.
Lastly, it seems to me that the linguistic variety of the ossuary inscriptions do not necessarily imply any kind of special status. It seems that the inscription of the “Maria” ossuary is being singled out due to the fact that Maria is the Latin form of Mary. Yet, what of the “Mariamene e mara,” “Yeshua bar Yosef,” and “Yehuda bar Yeshua” ossuaries, which are also inscribed in languages other than Hebrew script? This means that four of the six inscribed ossuaries are not in Hebrew script. Perhaps, then, the Hebrew inscribed ossuaries are the special ones? The statistical evidence, which has been put forth to conclude that the chances that this tomb is not that of Jesus’ family are 600:1 is also quite misleading. It assumes that the “Mariamene e mara” inscription identifies Mary Magdalene. It also does not weigh the presence of the names not associated with Jesus’ family against it, nor does it take in to consideration the presence of unmarked ossuaries. While the collection of names is intriguing, 600:1 in favor of this tomb being that of Jesus’ family seems almost absurd.
The DNA Evidence
According to information released about the tomb, useable tissue samples were only able to be extracted from the ossuaries inscribed “Mariamene e mara” and “Yeshua bar Yosef.” (Jewish law prohibits the bones from being disturbed, so testing has been limited to organic tissue residue found in the ossuaries.) Testing has so far concluded that the occupants of the two ossuaries could not have been maternally related. However, this is a far cry from establishing that the two were married! Though it seems obvious, it should be noted that without an authentic sample of DNA from either the person him/herself or a proven descendant, it is impossible to use DNA sampling to establish the identity of a person. Thus, without an existing sample of DNA from the Biblical Jesus, or a sample from a proven descendant of the Biblical Jesus, no DNA evidence will prove that this ossuary belonged to him.
While the information collected from this tomb might seem to build a convincing case for it being that of the Biblical family, it must be considered along side of all the other information we do know about the family and the circumstances of the early church. The historical validity of the New Testament documents provides ample information about the followers of Jesus, as do the writings of early church fathers and Josephus. Taken as a body of evidence, they certainly suggest that something significant happened to alter the behavior of the disciples and to propel the Christian movement into what it is today. I have written about this previously here: https://christopherbutler.wordpress.com/2006/03/13/the-historical-resurrection-of-jesus-part-3-the-origin-and-perseverance-of-the-church/ and here: https://christopherbutler.wordpress.com/2006/03/11/the-historical-resurrection-of-jesus-part-2-the-empty-tomb/.)
It seems valid at this point to conclude that the evidence that has been released so far is not strong enough to build a case for the Talpiot tomb having belonged to the family of the Biblical Jesus. Indeed, even Amos Kloner, the Bar-Ilan University professor and archaeologist who lead the excavation and subsequent analysis, has been quoted recently, dismissing the hype by saying “It makes a great story for a TV film, but it’s impossible. It’s nonsense. There is no likelihood that Jesus and his relatives had a family tomb. They were a Galilee family with no ties in Jerusalem. The Talpiot tomb belonged to a middle-class family from the 1st century CE.”
– – – – – – – – – – – – – – –
The Historical Resurrection of Jesus, Part 1 (The Pos-Mortem Appearances)
The Historical Resurrection of Jesus, Part 2 (The Empty Tomb)
The Historical Resurrection of Jesus, Part 3 (The Origin and Perseverance of the Church)
The Historical Resurrection of Jesus, Part 4 (Addressing Alternative Explanations)
Related Articles (offsite):
The Discovery Channel interactive site on the “Lost Tomb of Jesus”
The Discovery Channel sponsored “Lost Tomb of Jesus” discussion board
CNN Article posted after the televised press conference:
Ben Witherington’s take on the Talpiot tomb:
Ben Witherington’s second take on the Talpiot tomb:
David Kuo’s take on the Talpiot tomb:
A fair take on some of the scholarly objections on Time.com:
An interesting commentary on the symbols found in the tomb, by Pastor David Janssen (new):
Craig Blomberg’s article on the Talpiot Tomb (new):
As there have been many requests for information regarding the claims of The DaVinci Code, I would like to direct readers to the following posts.
Claim: The four Gospels were chosen from 80 other gospels.
I discuss this claim in What About All the Other “Gospels?” Part 1
Claim: Jesus was married to Mary Magdelene and left the church in her charge.
I discuss this claim in What About All the Other "Gospels?" Part 2
Claim: Pre-Biblical documents tell the true story of Jesus and Mary and are located in Mary's tomb.
I discuss this claim in What About All the Other "Gospels?" Part 3
Claim: The New Testament scriptures are unreliable.
I discuss this claim in The Reliability of the New Testament Scriptures and A Survey of New Testament Documents and The God Who Wasn't There, Part 2
Claim: Leonardo's The Last Supper contains visual clues to the secret of Jesus' marriage to Mary Magdalene.
I discuss this claim in The Last Supper.
Some additional recommended resources:
Biblical scholar Dr. Craig Blomberg has done two excellent lectures related to the claims of The DaVinci Code, available for download here:
The DaVinci Code (Part 1): Was There a Plan to Suppress "Secret" Gospels?
The DaVinci Code (Part 2): Was There a Conspiracy to Concoct a Divine Jesus?
Also, Stand To Reason has produced a great 10-page PDF document addressing The DaVinci Code, available here:
CNN refutes The DaVinci Code!
Click here to read a decent article on CNN.com dealing with the credibility of the claims of The DaVinci Code.
CBS 60 Minutes debunks Priory of Sion!
Click here to read an article at cbsnews.com detailing the forged origin of Priory of Sion documents used by Dan Brown in his 'historical' research for The DaVinci Code (thanks BB for the link).
US News & World Report sets the record straight!
Click here to read an article at usnews.com generally outlining the historically incorrect claims of the DaVinci Code and the corrections to them.
After looking at the Gnostic “other gospels” in light of the recent media attention, as well as in terms of their historical and theological validity, I want to examine one last issue that is often mentioned within the context of the discussion. This concerns the hypothetical “Q” document, supposed by some scholars to be the source of information to which the Gospel of Matthew and the Gospel of Luke refer.
Suggested by the German scholar Friedrich Schleiermacher in 1832, the “Q” hypothesis (named for the German word Quelle, or “source”) was proposed to account for the parallels between Matthew and Luke’s writings of the sayings of Jesus. Some 250 verses of both Gospels show parallels, in that they have particular similarities that are not found in the Gospel of Mark, which scholars suggest is due to an actual document having pre-existed the Gospels and served as their source. Schleiermacher was prompted to take up this study after encountering the writing of Papias of Hierapolis, who wrote, “Matthew compiled the oracles of the Lord in a Hebrew manner of speech.” It had previously been interpreted that Papias meant that Matthew had written in Hebrew, but Schleiermacher interpreted this quote to mean that there was a document previous to Matthew.
The hypothesis has a particular presupposition of Markan priority, meaning that the Gospel of Mark was written first, to account for the similarities. However, if Matthew was actually written first, the hypothesis has little basis to be defended. Some advocates of the “Q” hypothesis reason that the format of the “Gospel of Thomas” (see What about Other “Gospels?” Part 1) shows that a purely sayings-based document has historical precedent. However this relies upon the assumption that such a format would precede the narrative accounts found in the canonical Gospels, which, given the later date of “Thomas” is not necessarily the case.
Interestingly, an expert character in Dan Brown’s The DaVinci Code suggests,
“Also rumored to be a part of the treasury [of supposed documents hidden in the tomb of Mary Magdalene] is the legendary “Q” document, a manuscript that even the Vatican admits they believe exists. Allegedly, it is a book of Jesus’ teachings, possibly written in his own hand…Another explosive document believed to be in the treasury is a manuscript called the ‘Magdalene Diaries,’ Mary Magdalene’s personal account of her relationship with Christ, His crucifixion, and her time in France.”
To be fair, Brown’s book is, after all, a fictional work, making his completely unfounded suggestion of the existence of a diary written by Mary Magdalene (completely without historical credence) ignorable. However, Brown does open the book with a note explaining that all descriptions of documents within the book are accurate. For the record, however, though the “Q” document is an existing hypothesis and the basis of valid scholarship, no scholar has ever suggested that there is any reason to think it would have been written by Christ himself.
Contrary to the claims of the mostly Gnostic “gospels” I have examined in my previous two posts, the existence of “Q” would not actually cause any theological or historical problems. In fact, it was common for certain able followers of a Rabbi at the time to take notes of his teachings so that they may commit to memory and deliver to others what they had learned. If “Q” did exist, I would assume that it would have been on the level of such notes, since no copy of it has survived nor has it been explicitly referred to by any other early documents. However, we have no tangible evidence for either position, so “Q” must remain a hypothesis until we do.
In the general discussion of documents in my last post, I briefly mentioned two specific manuscripts that are of interest in the study of apocryphal gospels. In fact, these two books, the “Gospel of Philip,” and the “Gospel of Mary,” have frequently been cited by liberal Biblical scholars and Gnostic scholars alike in argumentation for the diversity of Christian thinking in the first century. They even play a significant role in the most recent and popular of such speculative work, The DaVinci Code, leading author Dan Brown’s characters to conclude that Jesus had been married to Mary Magdalene and left the church in her charge.
The “Gospel of Philip,” discovered among the documents of the Nag Hammadi library, is like the “Gospel of Thomas” in that it is primarily comprised of sayings or teachings of Christ rather than being a narrative or story. These sayings, which include “Truth is the mother, knowledge the father,” and “it is not possible for anyone to see anything of the things that actually exist unless he becomes like them… You saw the Spirit, you became Spirit. You saw the Christ, you became Christ. You saw the Father, you shall become Father,” are widely considered to be extremely Gnostic in character. However, this particular “gospel” is most often cited as introducing the proposition that Jesus had been married to Mary Magdalene.
Though the document has sustained damage which makes deciphering some of its text a challenge, the passage in question reads: “And the companion of the…Mary Magdalene…more than…the disciples…kiss her…on her…” Some scholars, however, have filled in the gaps, inferring that the passage perhaps read like this: “And the companion of the Savior is Mary Magdalene. Christ loved her more than all the disciples and used to kiss her often on her mouth.” Dan Brown’s professorial expert character argues specifically that the Aramaic word used for ‘companion’ always means ‘spouse,’ therefore there can be no question that the two were married. Unfortunately, the only existing copy of this manuscript was written in Coptic, not Aramaic! Though many Gnostic texts tend to have earlier versions in Greek, scholars have never found any in the Aramaic language. Supposing, however, that this document was in some way credible, despite being quite late (3rd century AD), the notion that Magdalene was a simply companion of Christ is thoroughly Biblical. She is often mentioned among the various women accompanying Christ in his travels. Even the notion that they might exchange a kiss is not necessarily scandalous as greeting one another with a ‘holy kiss’ was commonplace among first century Christians. After a closer look, it seems that the marriage conclusion is quite unlikely.
Like the “Gospel of Philip,” the “Gospel of Mary” is another Coptic apocryphal text, discovered in 1896 within a larger manuscript known as the Akhmim Codex. Also like “Philip,” this text is the only existing Coptic version, though it is missing portions of its content. Again, the most common inference from this text is a bit of a departure from what is actually there, as some scholars claim it teaches that Jesus left Mary Magdalene, not Peter, in charge of the church.
The passage most often referred to reads:
“And Peter said, ‘Did the Savior really speak with a woman without our knowledge? Are we to turn about and all listen to her? Did He prefer her to us?’ And Levi answered, ‘Peter, you’ve always been hot-tempered. Now I see you contending against the woman like an adversary. If the Savior made her worthy, who are you indeed to reject her? Surely the Savior knows her very well. That is why He loved her more than us.’”
I see nothing in this passage that presents a convincing argument for Mary’s charge. However, several other facts call the very legitimacy of scholarship surrounding this manuscript into question. As I mentioned earlier, many Gnostic texts had prior versions written in Greek, the “Gospel of Mary” included. In fact, the earlier Greek manuscript copy exists in two portions surviving from the 3rd century AD, but it ends prior to this particular passage! Additionally, though this book is often referred to as the “Gospel of Mary Magdalene,” the name Magdalene appears nowhere in the text. For all we know, this book could refer to any number of Marys, Jesus’ mother included (though, in all fairness, its Gnostic origin makes it likely that Magdalene was intended). Needless to say, the actual document’s relationship to Mary would be in name only, as it was written long after the first century.
The subject of other “gospels” is sure to attract interest (and sell books, in the case of The DaVinci Code) while subversively introducing Gnostic Christianity as authoritative and/or authentic. However, only a small amount of investigation reveals the truth and affirms the exclusion of Gnostic apocryphal works from the scriptural canon. Ironically, the “Gospel of Mary” includes another quote, this time from Andrew, who says “Say what you think concerning what she [Magdalene] said. For I do not believe that the Savior said this. For certainly these teachings are of other ideas.” I am convinced that we can safely agree with Andrew and trust the Word of God which has been preserved for us from the very beginning!
As the recent release of the so-called “Gospel of Judas” seems to suggest, many skeptics and scholars today allege that in addition to the four Gospels found in the contemporary New Testament, many other gospels were written and yet withheld from the canon for various sinister reasons. In fact, in his book ‘The DaVinci Code,’ Dan Brown suggests (by way of one of his ‘expert’ characters) that more than eighty gospels were considered for inclusion in the New Testament! I would like to briefly examine the veracity of this claim and suggest that, in reality, the number of other documents that could even be (mistakenly) construed as a legitimate gospel is roughly half the total Brown suggests.
Contrary to the popular suggestion of “gospel” rivalry during the growth of the early church, no other gospels were even suggested by first-hand authors for inclusion in the canon, or even by followers of such supposed authors. Only two gospels were mentioned in a favorable light during the time prior to the establishment of the canon, though not judged for canonicity. They include the “Gospel of the Hebrews” and the “Gospel of Thomas.” The “Gospel of the Hebrews” has actually never been found, though it is mentioned among the apostolic fathers’ literature and was said to resemble the Gospel of Matthew. The “Gospel of Thomas,” found among the Nag Hammadi literature, is a compilation of sayings of Jesus rather than a documentary account of His ministry. While a portion, perhaps a third, of the recorded sayings resemble those of the canonical Gospels, the remaining are Gnostic in nature and do not conform to the teachings of Christ as recorded by Matthew, Mark, Luke and John. Interestingly, the Jesus Seminar, a collective of radical liberal Biblical scholars, included “Thomas” as the fifth Gospel in their famous study which sought to prove that little of the words attributed to Jesus actually came from Him. In the case of “Hebrews,” there is no physical evidence allowing for even a debate as to whether it should have been included within the canon; the consensus of the early church is apparent from its lack of preservation. In the case of “Thomas,” its late date and obvious Gnostic corruption set it outside of the body of literature produced within the first century and among the followers who were directly connected to Christ, making the possibility of inspiration or even canonical qualification a non-issue.
During the second and third centuries of church growth, unorthodox teachers began to assemble groups based upon heretical teachings and recommend the use of spurious literature. Three so-called “gospels” tended to be referred to in such instances. They included the “Gospel of Peter,” “A Different Matthew” and, again, the “Gospel of Thomas.” These documents, as I wrote earlier, were written well after the time of the names associated with them, meaning that the authorship was forged. Additionally, like “Thomas,” these documents were thoroughly indicative of Gnostic corruption. In fact, I briefly examined the a passage from the “Gospel of Peter” in my previous post, “The Historical Resurrection of Jesus, Part 2 (The Empty Tomb),” which showed the remarkably strong influence of mythic symbolism and religious iconography that would not have been present in an early document (see that post for more and a quote from a passage recounting the resurrection of Christ).
There are another nine remaining documents, of which fragments still remain, which bear the name “gospel,” though for similar reasons to the three mentioned above, are apocryphal. These include, the “Gospel of Truth,” “Gospel of Philip,” “Gospel of the Egyptians,” “Gospel of Mary,” “Gospel of Bartholomew,” “The Apocryphon of James,” “The Ascent of James,” the “infancy” “Gospel of Thomas,” and the “Gospel of Nicodemus.” Again, these documents are today, and were at the time of the early church, rejected on the basis of spurious and late authorship, as well as corrupted and Gnostic-influenced doctrinal teaching. In the interest of time and space, I will discuss the “Gospel of Philip,” and the “Gospel of Mary” in more detail in a forthcoming post.
Roughly six or seven additional fragments were found among the documents at Oxyrhychus, which I mentioned in my previous post, “A Survey of New Testament Documents,” that contained duplicate accounts of Jesus’ miracles found in the New Testament Gospels, though they seem to originally be from separate documents. These fragments, however, present nothing controversial, nor do they include extra-Biblical teaching that would have been suppressed. The possible seventh document is of a bit more interest, though it is difficult to even call it a document. In 1958, scholar Morton Smith visited an Egyptian monastery where he claims to have viewed a letter from Clement of Alexandria, who lived around AD 200. Smith said that this letter contained a quote from a distorted version of the Gospel of Mark, which Clement was endeavoring to refute. The quote mentions a young man who visits Jesus in the night wearing nothing but a linen garment, and is “taught the secrets of the kingdom” until the morning. Sadly, it is this quote, having never been verified by one shred of evidence beyond Smith’s verbal account, which leads some to outrageously infer that Jesus was a homosexual. Clearly, and even if it were genuine, the passage overtly contains nothing of the sort. Smith did return to the monastery once more to take photographs of the document, which were reportedly last seen in 1973. Since then, some scholars have attempted to suggest that this “distortion” of the Gospel of Mark was actually the original, of which the Biblical Gospel of Mark was a distortion! Not only is there no evidence to verify that the ancient letter of Clement actually exists, there is no existing evidence to corroborate the supposed distortion of Mark nor the hypothesis that the New Testament Gospel of Mark was a later version of the one cited by Clement. For skeptics, the pre-Mark “gospel” may just be wishful thinking. Finally, among ancient documents, scholars have found twenty-eight other references to texts simply called “gospels,” though none of these have ever been found or corroborated by additional sources.
It appears that, despite the frequent claims of skeptics, the allegation of numerous “gospels” that competed for canonical inclusion is quite incorrect. In fact, the cumulative total of all the documents I have cited here (including the supposed distorted “Gospel of Mark”) is 48 documents. This, by the way, is roughly half the number suggested by Dan Brown. This data is ultimately convincing that the suggestion that there were eighty other “gospels” is quite disingenuous.