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What About All the Other “Gospels?” Part 1

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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.


A Survey of New Testament Documents

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The reliability of the New Testament is a value indicative of the fantastic catalogue of manuscripts that have been preserved and kept since the beginning of the church at the time of Christ. For the record, and as an addendum to my previous post, I would like to briefly survey some of the most important and ancient manuscripts from among the many available to scholars today.

As I mentioned in my previous post, we depend upon copies of the original scriptural documents, or autographs, as none of them still exist. Now, before this statement fills us with doubt or skepticism regarding the integrity of the message translated from one document to another, it is helpful to keep in mind that no autographs exist of many sources which we depend upon to reconstruct the history and culture of ancient civilization. In other words, the absence of autographs is common and not a mortal blow to the endeavor of discovering the original words or meaning of many ancient documents. Consequently, the more manuscript copies are available, especially those close in proximity to the writing of the original, the more accurate the reconstruction can be. For more on how this principle establishes the reliability of the New Testament documents, see my previous post.

The manuscript that many scholars estimate is closest to the autographs, classified as P46 (otherwise referred to as the Chester Beatty Papyrus II, after its owner), contains all of the Pauline pastoral epistles, and has been dated at the end of the first century. If this dating is correct, it places P46 within twenty to thirty years of Paul’s original letters and would be the largest and oldest collection of New Testament manuscripts currently in our possession. The next document in chronological order, referred to as P52, is dated around 110-125 AD and contains John 18, verses 31-34 and 37-38. This document is a fragment to say the least, but it was part of a larger manuscript copy of the Gospel of John, produced within twenty to thirty years of the original. The following are a selection of some of the other important New Testament papyri:

The Oxyrhychus Papyri
This group of documents was literally recovered from the ancient garbage dumps of Egypt! In 1898, archaeologists Grenfell and Hunt discovered the site in Oxyrhychus, Egypt, which included an enormous amount of written information, including legal documents, literature, business receipts, and letters, as well as over 35 New Testament manuscripts. Many of these manuscripts were fragments of larger works. Included were P1, containing Matthew 1, P5, containing John 1 and 16, P13, containing Hebrews 2-5 and 10-12, and P22, containing John 15-16.

The Chester Beatty Papyri
This collection of documents was found and purchased from an Egyptian dealer in the 1930’s, and bears the name of its owner. As I mentioned above, two of its manuscripts, P46 and P52, are recognized for their age and proximity to the autographs. In addition to those two, P45, which contains portions of the Gospels and Acts and P47, which contains Revelation 9-17, are included.

The Bodmer Papyri
Also named for its owner, M. Martin Bodmer, and purchased from an Egyptian dealer through the 1950’s and 1960’s, this collection includes P66, from 175 AD and containing the majority of the Gospel of John, P72, of the third century and containing both 1 and 2 Peter and Jude, and P75, from 200 AD containing portions of Luke 3 through John 15.

Codex Sinaiticus
This manuscript is a complete edition of the New Testament. It was discovered by Constantin vo Tischendorf in a monastery located near Mount Sinai. It is dated around 350 AD.

Codex Vaticanus
Preserved in the library of the Vatican since 1481, this manuscript was not available for examination until the mid-1800’s! It has been dated prior to Codex Sinaiticus, and includes the entire Old Testament and the New Testament through Hebrews 9:15 in Greek. Still today, Vaticanus is considered one of the most reliable sources of the autograph text.

Codex Alexandrinus
This manuscript is dated in the 5th century and contains almost the entire New Testament. Scholars emphasize its reliability especially in regards to the Pauline epistles and the book of Revelation.

Codex Ephraemi Rescriptus
Also from the 5th century, this particular manuscript is quite interesting. The document itself is a palimpsest, or one which has been written over previously written and erased writing. Ephraemi Rescriptus was restored by Tischendorf using a process of chemical recovery which revealed the New Testament text beneath a collection of the sermons of Ephraemi.

Codex Bezae
Named after the man who discovered it, Theodore Beza, this manuscript contains the Gospels and Acts and is from the 5th century AD.

Codex Washingtonianus
Another 5th century manuscript and also known as the Freer Gospels (named for its owner, Charles Freer), Washingtonianus includes all four Gospels and is preserved in the Smithsonian Institution in Washington, D.C.

The Reliability of the New Testament Scriptures

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My last four posts were primarily concerned with making a case for the resurrection of Jesus of Nazareth as an actual historical event. Were I a skeptic in regards to this topic, my questions in response would most likely resemble these: “On what basis should I consider the scriptures themselves to be historically reliable? Since when do religious texts qualify as historical sources?

Historical reliability of any ancient textual source is determined on the basis of several criteria. The first area I would like to focus on is referred to as the ‘Bibliographical Test,’ which determines how many manuscript copies we have of the document in question, and how far removed such documents are in time from the originals. I think that this test is easily understood when we compare the New Testament’s manuscript attestation to that of other accepted ancient sources of historical information. First, let’s look at what we do have (please bear with me in the details) in terms of New Testament manuscripts.

There are approximately 5,000 Greek manuscripts that contain either the entire New Testament or portions of it. In addition, 8,000 Vulgate (Latin) manuscripts and 350 Syriac (Christian Aramaic) manuscripts remain in existence. Besides these, which amount to over 13,000 documents, almost the entire New Testament could be reproduced from references or citations contained in the works of the early church fathers alone. In fact, prior to the Council of Nicea, which convened in 325 AD, the church fathers had cumulatively cited New Testament scriptures over 32,000 times! The dates of these various manuscripts range from early in the second century (100’s AD) to the time of the Reformation. The earliest of them include the John Rylands manuscript of 120 AD, which contains a few verses from the Gospel of John, the Chester Beatty Papyrii of 200 AD, which contains large portions of the New Testament, and Codex Sinaiticus of 350 AD, which contains virtually the entire New Testament. Most scholars agree that the four gospels and the epistles of Paul and Peter were certainly written prior to 90 AD. (In fact, it is likely that the gospel of Mark was written within two decades of the crucifixion, and some of Paul’s letters even earlier than Mark! More on this in an upcoming post…) From these facts, we can conclude that the space between the autographs (or original manuscripts) and our earliest sources begins at approximately several decades.

In comparison, many of the most well known articles of ancient literature and history do not fare as well. For example, there are approximately 650 existing manuscripts of Homer’s Illiad; the tragedies of Euripides, only 330 manuscripts. Yet, these two are the largest in number among all other ancient Greek literature! As I mentioned above, the lapse in time between the existing Biblical manuscripts and the original autographs varies between 20 to 100 years. However, the lapse between the existing manuscripts of these ancient Greek documents and their autographs varies between 800 to 1000 years!

To say that the historical attestation of the New Testament documents is remarkably robust would be a considerable understatement. Really, it is quite unparalleled! Many other ancient works, like the Greek classics mentioned above, retain their academic and cultural significance with virtually no question yet pale in comparison when assessed on the basis of historical attestation and the ‘Bibliographical Test.’ This is not to say that these sources are thus inherently suspect, but it does show that the New Testament, while often considered suspect, not only satisfies bibliographic criteria but far surpasses the expectations a historian might have.

The value of this information is considerable as it allows us to conclude that the contemporary scriptures used by the Christian church are virtually unchanged and undistorted from their original form. Not only is this a profound testimony to the many skeptics who are prone to assume the intentional manipulation of the scriptures for the purposes of control and power, it also affirms the resilience and incorruptibility one aught to expect of a document claiming to be the word of God.

Written by Christopher Butler

April 4, 2006 at 9:11 pm