Zareen
This narrative from the desert of Egypt has a very temporal quality to it. In the beginning paragraphs there seems to be an obsession with time: "when", "one day", "will great day of light". This structural marker shows the writer is very conscious of "time". The time frame is limitted. God takes on transitions as in Genesis. he goes in the beginning to the God with the small "g" ato later the normal one we know with the big "G'. Sort of as Baul to----one god, God to----One God! There almost is a transformation, a transference , transition (transcendence!) of time here in these words themselves. When Judas wonders if the human soul dies I am reminded of DEAD SOULS by Gogol, a Russian author of beautiful words and ability. Wasn't "doubts arise in your hearts" from Mark? A canonical source if I ever did think of one. As far as "source criticism" is concerned "yes" I have a hunch this is a source critical work, that it is a diachronic approach. It is probably more that "hunch" because of being able to compare to the canonical gospels so verbatim ie. "Truly, I say to you...Jn. 3.3, Jn.14.12, Jn.10.7 just for starters. I believe this because of gnostic gospels I have read by Elaine Pagels (under a cabana) as well as works I have read by the Essenes of long ago and far away --no longer said to populate the earth as many of the earlier groups are said to not have done when Christianity was budding. Who am I to say that these writings might be "traditional" or oral in their source...they could be. It is my belief that they are NOT. The luminaries subject defined is more in the HOLY category when describing the "great invisable Spirit" than one might oneself to believe or admit. The writngs in the italics seem to me to be from an older source again... like the gnostics or Essenes or such. The last group of italics however remind me more of the Old Testament, but could also still be from the newer gnostic or Essenes works. Just as a subnote I might mention that the "Truly, I say to you" appears in Scene 1, Scene 2, Vision of Temple, Destruction of the Wicked and Jesus to the Baptized. I find these to be signficant references and make me feel more convinced that this is a diachronic approach rather that a "Traditional" one. AS far as a "strctural analysis" goes I divided the piece into four decided groups and felt quite happy about it. Earthly Jesus--with Disciples anger, Jesus -Judas speak, Jesus reappears to disciples, Disciples see Temple, Judas recounts vision and Judas' own fate. Then the second as (judas') Cosmology with Spirit and self generated, Adamas/Luminaries and Cosmos, Chaos, underworld. The third as Jesus' Interpretation of the Vision of the Temple with Judas and (future) generations, Creation of Humanity and Judas-destiny of Adam and Humanity. Then finally, I have Jesus' Destruction of the Wicked as the fourth break. Within this I have the baptized, Judas' Betrayl and judas Betrays Jesus.
Eric Gagnon
I led part 1 of a 2 part Bible study on this gospel. The work we all did in class was most helpful to me and the 6 people at the Bible study really seemed to enjoy it. So thank you all. The Bible study participants really liked that they were "studying" such an old text, but one that let them open their minds to something fresh - untainted by commentary upon commentary. I am looking foward to our discussion next week.
eileen ringel
Eileen Ringel May 3, 2006 1. Text criticism Is text criticism possible with this writing? How old is the first edition? Elements helpful in dating text: 1. Papyrus and codex. Since it is codex, it is Xian, and it cannot be earlier than 30 ce. 2. Coptic with majuscule-like letters (Majuscules used before 7th century) 3. Original Greek is likely, since Iranaeus refers to it and it is unlikely that he read it in Coptic. This also places the original around 180 ce, when Iraneus was writing. 4. Carbon dating gives it a date of 220-340 ce. 5. Similarities with Nag Hamadi texts: both Gnostic themes; both Coptic language 2. Structural criticism *Try to recreate the structure as intended by the author or first editor A. Introduction: Similar to that in Book of Thomas the Contender “The secret words that the savior spoke to Judas Thomas, which I, even I Mathaias, wrote down, while I was walking…” B. Dialogue section 1. Includes a kind of sermon on p 3, 4 paragraphs in a row beginning with “Jesus said to them…” C. Narrative section (primarily concerned with cosmology). Has a feeling similar to Gospel of the Egyptians. - a narrative cosmology D. Dialogue resumes E: Closing: “Gospel of Judas” 3. Source Criticism Is the text using the canonical gospels or any other written source? Possible Sources: A. Gospels - similarities to John, Luke and Matthew – 1. John: a. Betrayal occurs before Passover b. references to “knowing me” are in John primarily (John 7:28, 8:19, 8:28; 14:7, 14:20); c. Perfect human on p 2 is similar to “the one without sin among you should be the first to throw a stone at her.: (John 8:7) 2. Luke & Matthew: Sower of seeds on p4 is similar to sowing seeds on rock in Luke 8:4-21. & Matthew 13:1-23: 3. General familiarity with story: reference to Passover, 12 disciples, the betrayal, etc. 4. Mt 21:46 “Although they were looking for a way to arrest Him, they feared the crowds, because they regarded Him as a prophet.” This is very similar to “conclusion” in Gospel of Judas. B: Torah sources 1. Creation story with Adam and Seth C. Similarities to Gnostic Gospels: 1. Introduction: Similar to that in Book of Thomas the Contender “The secret words that the savior spoke to Judas Thomas, which I, even I Mathaias, wrote down, while I was walking… 2. Cosmology section /Bardelo/Seth -Gospel of Egyptians; Gospel of John; Apocryphon of John mentions on Barbelo - p 108 (who was source for whom?) 3. Like Judas, Thomas is taken aside separately from Peter for secret teachings in one of the Nag Hamadi texts D. Poetic sources? 4. Redaction criticism If it uses a source, how did it edit this source? If it does not use a known source, are there any redactional elements in the text? What can we learn about the intention? A. Disciples: No longer heroes. Demeans the orthodox church, which derives its power through the lineage of the disciples. Ex: Jesus laughs at disciples; the traditional villain becomes the hero B. Instead of Peter, James and John being favored for special insight as in transformation (Matthew 17:1-13; Mk 9:1-13 Lk 9:28-36), Judas is favored in this text. C. Heaven: No one of mortal birth may enter p 4 D. Entirely different cosmology from OT. Seth is derived from Adamas but is also Christ with various emanations thereafter. E. The god to whom the disciples pray is self-centered instead of preeminent F. Jesus is arrested while praying. Makes him seem very detached. 5. Form criticism: What genre is this gospel? How does it compare to one or more of the canonical gospels as far as the genre is concerned? What is the situation of communication? A. Genre: Dialogue + Narrative B. Situation of communication: Perhaps Gospel of Judas is part of liturgy of secret society (mystery cult) which is in opposition to orthodox church, with the dialogue section intended for the laity and the narrative section intended for the priests or the initiated.
Zareen
This gospel raises differnt questions within it than usual - compared to the canonical. After sixteen centuries lying in the Eygptian dust/desert Timothy Jull dates it 220 - 340 AD. This Codex Tchaeus is a text with a structure using initially the word God with smaller letters as "god". It progresses to the accepted "God" with the big "G" as the manuscript develops. This gives the reader an eery sense of long ago...more long ago than used to in relation to the gospel or gnostics. It gives a sense of the time of Baal or if this is too much to take than let me say maybe where they all believed in one God just with the small "g" ie. "god". In a source critical analysis I would suggest while looking at "Jesus' Allegorical Interpretaion of the Vision in the Temple" a direct parallel to Jesus' words in the canonical gospels. "Truly I say to you" and "Do not let your hearts be troubled" no question are phrases used in the gospels. In a redactional criticism I would suggest the complete addition of the word , concept and metaphor "star", ""stars" . This dimension gives something new to the accepted four gospel. Another redactional concept is the questioning of Judas of his vision as man's duration on earth (his lifespan). It is possible in the beginning that this manuscript was written as a play. The form criticism used is "situation of communication". It can be characterized at some points in the text as a sermon. Admittedly when Jesus laughs (also a new concept written of) one might add the definition of "joke" to this form criicism.
Tim Hall
Exegetical Methods Bangor Theological Seminary Tim Hall Notes for Class 5/3/06 The Gospel of Judas 1. Establish the test – is text criticism possible with this writing? How old is the first edition? There is only one known manuscript of the Codex Tchacos available for study. (Wikipedia) The extant codex is probably a translation from an older Greek work dating to 130 – 170 (Wikipedia) Since the manuscript is mentioned by Irenaeus of Lyons as early as 180 CE. Therefore we have a terminus ante quem for the Gospel of Judas (a date before which the text must have been written). (Wikipedia) We can’t do a diachronic (text critical) study of the original gospel text, because we don’t have it. We have a translation, however, and a diachronic study of that translation can shed some light on when the translation was written and what the translators were thinking. 2. Structure the test – try to re-create the structure as intended by the author or first editor. Introduction: Incipit The Earthly Ministry of Jesus Note: Both segments appear to set up the text that follows. Scene 1: Jesus dialogues with his disciples: The prayer of thanksgiving or the Eucharist o The Disciples become Angry o Jesus Speaks to Judas Privately Note: The story in the scene is followed naturally by the disciples becoming angry. There may be no connection with the angry disciples and the private audience. Scene 2: Jesus appears to the disciples again o The Disciples see the Temple and Discuss it o Jesus offers an allegorical Interpretation of the Vision of the Temple o Judas asks Jesus about that Generation and Human Generations Notes: Scene 2 connects with scene 1, but is reset to the next morning. The dream sequence is connected to the story. Jesus’ explanation is connected to the dream explanation. The generation question is connected to Jesus’ explanation. Scene 3: Judas recounts a vision and Jesus responds o Judas asks about his own fate Jesus teaches Judas about Cosmology: The Spirit and the self-Generated Adamas and the Luminaries The Cosmos, Chaos, and the Underworld The Rules and Angels The Creation of Humanity o Judas asks about the destiny of Adam and Humanity Jesus discusses the destruction of the wicked with Judas and others Jesus speaks of those who are baptized, and Judas’ betrayal Notes: There may be no connection between Scenes 2 and 3. There are some connections between the stories associated with this scene. The Adamas story is connected to the cosmology story by the luminous cloud. The cosmos story appears to continue with the “aeon” explanation. The creation of humanity story seems to be a break. Judas’ question draw on the humanity story. This story links to the next with the “generations” connection. The baptism story seems to be another break. Conclusion: Judas betrays Jesus Notes: There seems to be a clean break between this scene and the last. 3. Source Criticism – is the text using the canonical gospels or any other written source? The main connection with the canonical gospels is the story of the betrayal: Judas converses with scribes, and money is paid following the act. Little else shows source that could be studied. There appears to be verse or quotes on page 47: which no eye of an angel has ever seen, etc. and on page 56: Already your horn has been raised, etc. These texts could be studied to see if they are quoted in other texts. 4. Redaction criticism – if it uses a source, how did it edit this source? If it does not use a known source, are there any redactional elements in the text? What can we learn about the intention? Notes: (From Wikipedia): “While over the ages many philosophers have contemplated the idea that Judas was required to have carried out his actions in order to Jesus to have died on the cross and hence fulfill theological obligations, the position was frequently condemned as heresy, and was not supported by any canonical account, However, the Gospel of Judas not only asserts that the actions of Judas were necessary, but that Judas was acting on the orders of Jesus himself.” The organization of the stories, from Scene 1 to Scene 3, seem to build this theory of necessary sacrifice so that the mission of Jesus can be accomplished. 5. Form criticism – what genre is this gospel? How does it compare to one or more of the canonical gospels as far as the genre is concerned? What is the situation of the communication? Notes: (From Wikipedia) – “Unlike the four canonical gospels, which employ narrative accounts of the last year of life of Jesus . . . the Judas gospel takes the less structured form of a collection of sayings attributed to Jesus and brief dialogues between Jesus and Judas without being embedded in any narrative or worked into any overt philosophical or rhetorical context. Though somewhat odd in light of the New Testament, such dialogue gospels were popular during the early decades of Christianity. . .”
David Trobisch
Wednesday, April 26, 2006
11:19 AM
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