Oxford Early Christian Gospel Texts – Serie
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As the value and importance of the non-canonical Jesus tradition continues to be recognized, there is an ever-increasing need for scholarly introductions to this tradition. This co-edited edition comprises the Greek critical editions, with full translations, of several key gospel fragments including P.Egerton 2, P. Oxy. 840, and P.Oxy. 1224. These fragments, preserved despite the widespread destruction of non-canonical manuscripts, are invaluable primary witnesses of ancient Christianity and the transmission of early Christian texts. Introductions to the fragments discuss dates, origins, interpretations, and the relationship of the texts to the canonical gospels. Detailed commentaries expand points of interest to facilitate further scholarly research on these texts in the future.
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This volume, the first in a major new series which will provide authoritative texts of key non-canonical gospel writings, comprises a critical edition, with full translations, of all the extant manuscripts of the Gospel of Mary. In addition, an extended Introduction discusses the key issues involved in the interpretation of the text, as well as locating it in its proper historical context, while a Commentary explicates points of detail. The gospel has been important in many recent discussions of non-canonical gospels, of early Christian Gnosticism, and of discussions of the figure of Mary Magdalene. The present volume will provide a valuable resource for all future discussions of this important early Christian text.
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Scholars are divided on the number of gospels to which fragmentary Jewish-Christian gospel traditions should be attributed. In this book Gregory attributes them to two gospels: the Gospel according to the Hebrews and the Gospel of the Ebionites, with no need for any postulated Gospel of the Nazoraeans. As two distinct texts, each gospel is treated on its own terms, with its own introduction, followed by a text, translation and commentary on each fragment, and further discussion about what we may conclude about the overall character of the text on the basis of the fragments that survive. Yet they share certain common features that warrant them being treated together in one volume with an introduction that discusses certain critical issues that are relevant to them both. One common factor is the partial and indirect way in which these texts have been preserved. No independent manuscript tradition survives for either text, so they have been transmitted only to the extent that they were quoted or discussed by a number of early Christian authors, none of whom claims to be the author of the text from which he appears to quote or to which he appears to refer. This raises a number of questions of a literary nature about how excerpts from these texts may be interpreted. Another common factor is that these gospel traditions are usually referred to as Jewish-Christian, which may raise questions about their historical origins and theological outlook. Any judgment about the historical origins or theological nature of these gospels must rest upon prior examination of what may be reconstructed of their texts, and Gregory is careful to distinguish between what we may conclude from these gospels as texts and how they might contribute to our knowledge of early Christian history. The book also includes a number of appendices in which he discusses issues that have been prominent in the history of scholarship on these texts, but which he argues are not relevant to these two gospels as he presents them. These include claims about an original Hebrew gospel of Matthew, the postulated Gospel of the Nazoraeans and the so-called 'Jewish gospel', as well as what may be known about the Nazoraeans and the Ebionites.
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This book provides a critical edition of a major non-canonical Gospel: the Gospel of Judas. It is based upon the manuscript published in 2007 by the National Geographic Society as well as the fragments of the same codex Tchacos that have since become available for study. The introduction by Bas van Os explores various aspects of this writing: its inclusion in the Codex Tchacos, the literary genre and the structure of the text, the "Gospel" narrative that frames the text, the polemical story, the relation between mythological representations from this text and those from "Sethian" traditions and Genesis material, the intended audience of the text, and its provenance. Johanna Brankaer provides a comprehensive commentary covering the whole of the text. It contains philological as well as substantive elements and unveils the intra-textual coherence as well as the affinities with other, Gnostic, apocryphal, patristic, and biblical traditions. Special attention is paid to the characterization of the disciples and Judas, to the much debated sacrificial theory behind the text and its rejection of the Eucharist (and Baptism) of the apostolic church, to expressions of (astral and eschatological) determinism, and to the Gnostic protology and cosmology.