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EWANGELIA JUDASZA PDF

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Return to Book Page. The Lost Gospel of Judas: Separating Fact from Judassza by Stanley E. With the discovery of the “Gospel of Judas” came an outpouring of hyperbolic language, both negative and positive. Alongside the overwhelming opinions of historians and scholars was the quiet bewilderment of people who simply weren’t sure what to think — confusion that wasn’t helped by vast media attention.

They begin with a look at the initial responses to the announcement of the gospel’s existence, then provide a brief history of Judas himself as seen in the New Testament and in church history, and of Gnostic philosophy. Further sections consider other recent textual finds and examine the discovery, content, and authenticity of the judaasza. They also delve into the relationship this new gospel has with the New Testament canon and contemplate the “Lucky Winner” theory of canonical history.

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Be the first to ask a question about The Lost Gospel of Judas. Lists with This Book. This book is not yet featured on Listopia. Jan 05, Richard rated it it was amazing Shelves: This little book is a reply to the challenge posed by “The Gospel of Judas.

It purports to reinterpret in a more positive light the role played by Judas in the events surrounding the suffering and death of Jesus Christ. The authors do a good job putting The Gospel of Judas in context for the non-specialist but interested This little book is a reply to the challenge posed by “The Gospel of Judas.

The authors do a good job putting The Gospel of Judas in context for the non-specialist but interested reader. They explain some very basic facts, such as what Gnosticism was and why it was such a problem for the early church, whether this relatively recent find is genuine or a forgery, and whether it is really as ground-breaking as the media hype claimed.

The authors give convincing arguments that, although the Gospel of Judas is likely to be genuine, it is only one of a number of revisionist writings that borrow a somewhat low-profile or even peripheral figure from the New Testament and use him or her to retell and reinterpret the biblical narrative. Contemporary scholars who are mistrustful of orthodox Christianity gravitate toward such documents because they can be used to bolster the questionable theory of one “official” version of Christianity which dominated and systematically extinguished all the other versions as well as their extra-canonical “scriptures”.

However, a careful analysis of the Gospel of Judas shows that it is not really compatible with this kind of conspiracy theory. View all 4 comments. Aug 19, Werner rated it liked it Recommends it for: Readers who are curious about Gnosticism, but know little about it.

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For decades at least, popular culture has been periodically excited by discoveries of various ancient Gnostic writings, as sensationalized press and TV accounts eagerly proclaim that each of these discredits the very foundations of traditional Christianity; the Gospel of Judas is the most recent of these. The mythos is fueled by fiction and movies such as The Da Vinci Code and The Gnostic Secretwhich hordes of readers imagine are fact-based.

Many people are understandably confused by the whole For decades at least, popular culture has been periodically excited by discoveries of various ancient Gnostic writings, as sensationalized press and TV accounts eagerly proclaim that each of these discredits the very foundations of traditional Christianity; the Gospel of Judas is the most recent of these.

Many people are understandably confused by the whole thing, and wish they had some solid facts. This book is an attempt to provide those facts, and put them in an evidence-based, serious historical perspective. Porter is a New Testament scholar, and Heath a historian of Christianity, at McMaster Divinity College, Canada’s premier evangelical seminary; both are well-respected and competent academics in their fields.

Here, though, they’re intentionally writing for ordinary laypeople, so their presentation is short and simple though they do use footnotespresupposing no special knowledge of the subject.

After introducing the controversial and hyped splash made in popular media by the release of the translated text of the Gospel juadsza Judasthey set the document in the broader context of Gnosticism as a whole, and give a thumbnail sketch of that movement.

As they note, that task is complicated by the fact that there were many varied Gnostic sects, though they had some basic ideas and attitudes in common; a root idea of all Gnostics, though, is the idea that “the physical or material was something evil that needed to be escaped from; only the spiritual was good. The writings of Paul and John both explicitly combat heretical ideas in the first-century Church that are clearly proto-Gnostic; and the mainstream strand of Christianity that became the Catholic and Orthodox churches, while never going as esangelia as the Gnostics, absorbed a lot of this attitude, as evidenced by the steadily mounting glorification, ewangekia the early Christian centuries, of celibacy, asceticism and monasticism, and comments such as Clement of Alexandria’s serious assertion that Jesus never had a bowel movement because that would have compromised his divinity.

But Porter and Heath don’t deal with those facets of the subject. Our authors then discuss the first mention of a Gospel of Judasby Irenaeus late in the 2nd century, who associates it with a Gnostic sect called the Cainites; they go on to summarize the few other extant Patristic references to the Cainites or to the document.

They point out that there is no evidence that the work Irenaeus and Epiphanius mention is necessarily the same one as the recently discovered text, but in their chapter summary they seem to judaszza that it is. This is one of several features of the book that indicate rather hasty composition, without careful proofreading; obviously, that’s a negative feature.

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This is followed by a brief discussion of the finding of the manuscript itself, mostly to set it in the context of the extensive discoveries of papyrus documents in Egypt and Palestine, beginning in the late s. One chapter summarizes and explains the content of the Gospel of Judas. Finally, the remaining four chapters, broadly speaking, deal with the significance of the document which they contextualize clearly as part of the Gnostic tradition of “rehabilitation literature” of marginal or disparaged Biblical figuresif any, for our confidence in the validity of traditional Christian faith.

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The authors particularly critique Bart Ehrman’s revisionist claim that the Gnostic interpretation of Christianity is just as legitimate as the traditional one. Probably their weakest argument is the assertion that the cumulative evidence of extensive correspondences ewangelja elements in the Gospel of Judas juadsza elements in the canonical Gospels proves or suggests literary dependence on the latter; one could just as well argue that they simply share a common source in Christian tradition.

But in toto, they make a cogent and convincing case that, first, the real question is not as postmodernist philosophy would askwhat would I personally like for Jesus’ teaching to have been?

The latter, on the other hand, reflect a radical rejection, not only of the original Christian preaching and teaching, but of the entire Old Testament foundation that Jesus built upon. As noted above, this book does have its flaws of hasty composition and occasionally weak argumentation. A few sentences read clumsily, and there is a minor factual error when the authors say that James the brother of Jesus is not mentioned in the canonical Gospels he is mentioned in Mark 6: The brevity of the text p.

But it certainly is a good starting point for interested laypeople who want a basic framework for evaluating the extravagant claims being made for the Gnostics in some popular media.

There have been a spate of other books written that seek to do the same thing, and also from an evangelical perspective; but I’ve read only this one.

Dec 20, Graham rated it liked it. At times, it seemed like it was hurried in composition. The “gospel of Judas” was published, and people of various opinions wanted to get their voices in on the debate.

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Not really a hot topic anymore, but still a worthwhile read if you are into investigating the gnostic materials. Janne Saarela rated it really liked it Apr 28, Byakuya Kuchiki rated it it was amazing Jul 18, Chrissy Dewitt rated it liked it Mar 03, Jonathan B rated it liked it Dec 23, Eva Buono rated it liked it Nov 24, Karen Palmieri rated it liked it Oct 24, Zetesis rated it really liked it Mar 23, Tomek rated it it was ok May 22, Nora rated it liked it Jun 11, John marked it as to-read Jul 28, Amy marked it as to-read Apr 19, Derek added it Apr 23, Robert added it May 20, Daniel marked it as to-read Aug 06, Matt Schur marked it as to-read Jan 22, Fanius marked it as to-read Feb 13, Andrew Nedelchev marked it as to-read Apr 03, Steve Walker marked it as to-read Apr 27, Giorgi marked it as to-read Apr 27, Cindy marked it as to-read Apr 27, Arghya Dutta added it Apr 28, BookDB marked it as to-read Sep 12, Jerry Davis marked it as to-read Nov 11, John marked it as to-read Jul 19, Samwise marked it as to-read Nov 28, There are no discussion topics on this book yet.

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