Gospel of Judas: Difference between revisions

Part of a series on Gnosticism
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Gnostic sects and founders List of Gnostic sects Proto-Gnosticism Maghāriya Thomasines Judean / Israelite Adam Mandaeism Elksai Elkasaites Samaritan Baptist Dositheos Simon Magus (Simonians) Menander Quqites Christian Gnosticism Apelles Cerinthus Justin Marcion Marcionism Nicolaism Perates Saturninus Syrian-Egyptian Ophites Sethianism Alexandrian Basilides Basilideans Roman Valentinus Valentinianism Marcus Marcosians Florinus Persian Gnosticism Mani Manichaeism Chinese Gnosticism Chinese Manichaeism Islamic Gnosticism Druze Nusayrism Modern Modern schools
Scriptures List of Gnostic texts Texts Nag Hammadi library Pseudo-Abdias Clementine literature Gnosticism and the New Testament Mandaean scriptures Codices Codex Tchacos Cologne Mani-Codex Askew Codex Bruce Codex Berlin Codex Codex Nasaraeus
Influenced by Apocalyptic literature Early Christianity Christology Docetism Paul and Gnosticism Merkabah mysticism Middle Platonism Philo Wisdom (personification)
Influence on Carl Jung Esoteric Christianity Christian theosophy Gnosticism in modern times Neoplatonism and Gnosticism Perennial philosophy Thelema Theosophy (Blavatskian) Western esotericism Rene Guenon Rudolf Steiner
v t e

The Gospel of Judas is a

A leather-bound Coptic language papyrus document that surfaced during the 1970s, near Beni Masar, Egypt,^[2] was named the Codex Tchacos after an antiquities dealer, Frieda Nussberger-Tchacos, who became concerned about the deteriorating condition of the manuscript. First translated in the early 2000s, the codex contains text that appears to be from the late 2nd century,^[3] and includes the self-titled "Gospel of Judas" (Euangelion Ioudas)^[a] which claims to be the story of Jesus's death from the viewpoint of Judas.

The manuscript was radiocarbon dated "between the third and fourth century", according to Timothy Jull, a carbon-dating expert at the University of Arizona's physics center,^[b] and described by the National Geographic as being from AD 280, plus or minus 60 years.

Today the manuscript is in over a thousand pieces, with many sections missing due to poor handling and storage. Some passages are only scattered words; others contain many lines. According to Rodolphe Kasser, the codex originally contained 31 pages, with writing on both sides; however, when it came to the market in 1999, only 13 pages remained. It is speculated that individual pages had been removed and sold.^{[citation needed]}

It has been speculated, on the basis of

A. J. Levine, who was on the team of scholars responsible for unveiling the work, said that the Gospel of Judas contains no new historical information concerning Jesus or Judas, but that the text is helpful in reconstructing the history of Gnosticism, especially in the Coptic-speaking areas.[6]

Content

Overview

The Gospel of Judas consists of 16 chapters which document Jesus's teaching about spiritual matters and cosmology. Judas is the only one of Jesus's disciples who accurately understands the words of his master. This Gospel contains few narrative elements; essentially, the Gospel records how Judas was taught by Jesus the true meaning of his message.

The Gospel contains ideas which contradicted those circulating in the early Christian church. The author argues that God is essentially a "luminous cloud of light" who exists in an imperishable realm.^[7] Adamas, the spiritual father of all humanity, was created in God's image and dwelled in the imperishable realm.

At the beginning of time, God created a group of angels and lower gods. Twelve angels were willed to come into being [to] rule over chaos and the [underworld].^[8]

The angels of creation were tasked with creating a physical body for Adamas, which became known as the first man Adam. Gradually, humanity began to forget its divine origins and some of Adam's descendants (Cain and Abel) became embroiled in the world's first murder. Many humans came to think that the imperfect physical universe was the totality of creation, losing their knowledge of God and the imperishable realm.

Jesus was sent as the Son of the true God, not of one of the lesser gods. His mission was to show that salvation lies in connecting with the God within the man. Through embracing the internal God, the man can then return to the imperishable realm.

Eleven of the disciples Jesus chose to spread his message misunderstood the central tenets of His teaching. They were obsessed with the physical world of the senses. They continued to practise religious animal sacrifice, which pleased the lower gods but did not help to foster a connection with the true God. They wrongly taught that those martyred in the name of Christ would be bodily resurrected.

In contrast, Jesus is able to teach Judas the true meaning of his life, ministry and death. Mankind can be divided into two races, or groups. Those who are furnished with the immortal soul, like Judas, can come to know the God within and enter the imperishable realm when they die. Those who belong to the same generation of the other eleven disciples cannot enter the realm of God and will die both spiritually and physically at the end of their lives. As practices that are intertwined with the physical world, animal sacrifice and a communion ceremony centered around cannibalism (the symbolic consumption of Jesus' flesh and blood) are condemned as abhorrent. Death is seen not as a glorious event but simply as a way to escape the perishable realm of the flesh.

Of crucial importance is the author's understanding of Jesus' death. The other Gospels argue that Jesus had to die in order to atone for the sins of humanity. The author of Judas claims this sort of substitutionary justice pleases the lower gods and angels. The true God is gracious and thus does not demand any sacrifice. In the Gospel of Judas, Jesus's death is simply a final way for him to leave the realm of the flesh and return to the luminous cloud.

As a Gnostic text

Pagels and King argue that a more nuanced, contextualized understanding of alternative interpretations of the Christian tradition should inform discussions of Gnosticism. In the centuries following Jesus's death, many differing views of the meaning of his life and death existed. Nicene Christianity (i.e. the views which came to be summarized in the doctrines contained in the Nicene Creed) existed alongside various cults (one of which was labelled 'Gnosticism') for centuries, until the Nicenian interpretation became accepted as "mainstream" Christianity.^[9]

Before the discovery of so-called Gnostic texts (such as the Nag Hammadi library), scholars had to rely solely on the reports of proto-Nicene church fathers for their understanding of alternative approaches to understanding Christianity. These reports were necessarily biased since they were written by people opposed to non-Nicene churches. Furthermore, study and analysis of original non-Nicene texts has shown that the church fathers sometimes oversimplified when writing about their doctrinal opponents.

Access to texts such as the Gospel of Judas has allowed scholars to develop a much richer, more comprehensive understanding of non-Nicene movements. To blandly assert that the Gospel of Judas is a Gnostic text without qualifying this statement in some way does not make allowance for the variety and complexity of the 'heretical' movements.

The Gospel of Judas was condemned by

Truly [I] say to you, Judas, [those who] offer sacrifices to Saklas, the great fool, [... exemplify ...] everything that is evil. But you will exceed all of them. For you will sacrifice the man that clothes me. Already your horn has been raised, your wrath has been kindled, your star has shone brightly, and your heart has [been hardened...]^{[This quote needs a citation]}

According to Elaine Pagels, Bible translators have mistranslated the Greek word for "handing over" to "betrayal".^[10]

Like many Gnostic works, the Gospel of Judas claims to be a secret account, specifically "the secret account of the revelation that Jesus spoke in conversation with Judas Iscariot."

Over the ages many philosophers have contemplated the idea that Judas was required to have carried out his actions in order for Jesus to have died on the cross and hence fulfill theological obligations. The Gospel of Judas, however, asserts clearly that Judas' action was in obedience to a direct command of Jesus himself.

The Gospel of Judas states that Jesus told Judas "You shall be cursed for generations" and then added, "You will come to rule over them" and "You will exceed all of them, for you will sacrifice the man that clothes me."^[11]

Unlike the four canonical gospels, which employ narrative accounts of the last year of Jesus's life (in the case of John, three years) and of his birth (in the case of Luke and Matthew), the Judas gospel takes the form of dialogues between Jesus and Judas, and Jesus and the twelve disciples, without being embedded in any narrative or worked into any overt

Like the canonical gospels, the Gospel of Judas portrays the scribes as approaching Judas with the intention of arresting him, and Judas receiving money from them after handing Jesus over to them. But unlike Judas in the canonical gospels, who is portrayed as a villain, and excoriated by Jesus ("Alas for that man by whom the Son of Man is betrayed. It would be better for that man if he had never been born," trans. The New English Bible) Mark 14:21; Matthew 26:24, the Judas gospel portrays Judas as a divinely appointed instrument of a grand and predetermined purpose. "In the last days they will curse your ascent to the holy (generation)."

Elsewhere in the manuscript, Jesus favours Judas above other disciples by saying, "Step away from the others and I shall tell you the mysteries of the kingdom," and "Look, you have been told everything. Lift up your eyes and look at the cloud and the light within it and the stars surrounding it. The star that leads the way is your star."

In the New Testament, Judas is said to have died by hanging himself (Matthew 27:3–10), or by bursting open after a fall (Acts 1:16–19). The Gospel of Judas does not specify the fate of Judas, although in the gospel, Judas tells Jesus he has had a vision where he is stoned to death by the twelve apostles.

Rediscovery

Origins

During the following two decades the manuscript was quietly offered to prospective buyers, but no major library or Egypt felt ready to purchase a manuscript that had such questionable provenance. In 2003 Michel van Rijn started to publish material about these dubious negotiations, and eventually the 62-page leather-bound codex was purchased by the Maecenas Foundation in Basel. The previous owners now claimed that it had been uncovered at Muhafazat al Minya in Egypt during the 1950s or 1960s, and that its significance had not been appreciated until recently. It is worth noting that various other locations had been alleged during previous negotiations.

The existence of the text was made public by Rodolphe Kasser at a conference of Coptic specialists in Paris, July 2004. In a statement issued March 30, 2005, a spokesman for the Maecenas Foundation announced plans for edited translations into English, French, German, and Polish once the fragile papyrus has undergone conservation by a team of specialists in Coptic history to be led by a former professor at the University of Geneva, Rodolphe Kasser, and that their work would be published in about a year. A. J. Tim Jull, director of the National Science Foundation Arizona AMS laboratory, and Gregory Hodgins, assistant research scientist, announced that a radiocarbon dating procedure had dated five samples from the papyrus manuscript from 220 to 340 in January 2005 at the University of Arizona.^[13] This puts the Coptic manuscript in the 3rd or 4th centuries, a century earlier than had originally been thought from analysis of the script. In January 2006, Gene A. Ware of the Papyrological Imaging Lab of Brigham Young University conducted a multi-spectral imaging process on the texts in Switzerland, and confirmed their authenticity.^{[citation needed]}

Over the decades, the manuscript had been handled with less than sympathetic care: some single pages may be loose on the antiquities market (one half page turned up in Feb. 2006, in New York City^{[citation needed]}); the text is now in over a thousand pieces and fragments, and is believed to be less than three-quarters complete. "After concluding the research, everything will be returned to Egypt. The work belongs there and they will be conserved in the best way," Roberty has stated.^[14]

In April 2006, an Ohio bankruptcy lawyer claimed to possess several small, brown bits of papyrus from the Gospel of Judas, but he refuses to have the fragments authenticated and his claim is being viewed with skepticism by experts.^[15]

Responses and reactions

Scholarly debates

Kasser revealed a few details about the text in 2004, the Dutch paper Het Parool reported.

• The Letter of Peter to Philip, already known from the Nag Hammadi Library.
• The First Apocalypse of James, also known from the Nag Hammadi Library.
• The first few pages of a work related to, but not the same as, the Nag Hammadi work Allogenes.
• The Gospel of Judas.

Up to a third of the codex is currently illegible.

A scientific paper was to be published in 2005, but was delayed. The completion of the restoration and translation was announced by the

One scholar on the National Geographic project believes the document shows that Judas was "fooled" into believing he was helping Jesus.[18]

Another scholar, April D. DeConick, a professor of Biblical studies at Rice University, reports in the New York Times^[19] that the National Geographic translation was critically faulty in many substantial respects, and that based on a corrected translation, Judas was actually a demon, truly betraying Jesus, rather than following his orders. DeConick, after re-translating the text, published The Thirteenth Apostle: What the Gospel of Judas Really Says to assert that Judas was not a daimon in the Greek sense, but that "the universally accepted word for “spirit” is “pneuma ” — in Gnostic literature “daimon” is always taken to mean “demon”, as she wrote in presenting her conclusions in The New York Times, 1 December 2007. "Judas is not set apart 'for' the holy generation, as the National Geographic translation says", DeConick asserted, "he is separated 'from' it." A negative that was dropped from a crucial sentence, an error National Geographic admits, changes the import.^{[citation needed]} "Were they genuine errors or was something more deliberate going on?" DeConick asked in the Op-Ed page of the Times.^[20]

The National Geographic Society responded that 'Virtually all issues April D. DeConick raises about translation choices are addressed in footnotes in both the popular and critical editions'.^[21]

André Gagné, Professor at Concordia University in Montreal also questioned how the experts of the National Geographic Society (NGS)^[22] understood the role of Judas Iscariot in the Gospel of Judas.^[23] His argument rests on the translation of the Greco-Coptic term apophasis as denial. According to Gagné, the opening lines of the Judas Gospel should not be translated as "the secret word of declaration by which Jesus spoke in conversation with Judas Iscariot" but rather as "the secret word of the denial by which Jesus spoke in conversation with Judas Iscariot" (Gospel of Judas 33:1).^[24] Gagné's conclusion is that this gospel is the story of the denial of true salvation for Judas.

In 2006 Géza Vermes commented the gospel was "a typical product of Greek (Platonic)-Christian speculation" representing Judas "assisting the Jewish authorities’ arrest of Jesus and bringing about his liberation from the prison of his body."^[25]

Ahmad al-Hassan who claims to be the 13th successor of Muhammad and the prophesied savior, has written in his book The Thirteenth Disciple that Judas mentioned in the Gospel is not Judas Iscariot but he is the Jesus look alike who was the one to be crucified in his place. And that it was not his time, for he just came to accomplish the divine task after Jesus asked God to take the cup away from him.^[26]

And going a little farther he fell on his face and prayed, saying, "My Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as you will." (Matthew 26:39).

He quotes the verses from this Gospel mentioning,

But you will exceed all of them. For you will sacrifice the man that clothes me.^[26]

He also says that it was this reason this Judas was praised, and was told by Jesus that he will come in the end times to prevail as the Savior.

Jesus answered and said, “You will become the thirteenth, and you will be cursed by the other generations — and you will come to rule over them . In the last days they will curse your ascent [47] to the holy [generation]”.

Religious responses

In his 2006 Easter address, Rowan Williams, the Archbishop of Canterbury, strongly denied the historical credibility of the gospel, saying,

This is a demonstrably late text which simply parallels a large number of quite well-known works from the more eccentric fringes of the early century Church.^[27]

He went on to suggest that the book's publicity derives from an insatiable desire for conspiracy theories:

We are instantly fascinated by the suggestion of conspiracies and cover-ups; this has become so much the stuff of our imagination these days that it is only natural, it seems, to expect it when we turn to ancient texts, especially biblical texts. We treat them as if they were unconvincing press releases from some official source, whose intention is to conceal the real story; and that real story waits for the intrepid investigator to uncover it and share it with the waiting world. Anything that looks like the official version is automatically suspect.^[27]

Later the same year, Biblical scholar Louis Painchaud argued that the text suggests Judas was actually

The president of the Maecenas Foundation, Mario Roberty, suggested the possibility that the Maecenas Foundation had acquired not the only extant copy of the Gospel, but rather the only "known" copy. Roberty went on to suggest that the Vatican probably had another copy locked away, saying:

{{quote|In those days the Church decided for political reasons to include the Gospels of Matthew, Mark, Luke, and John in the Bible. The other gospels were banned. It is highly logical that the Catholic Church would have kept a copy of the forbidden gospels. Sadly, the Vatican does not want to clarify further. Their policy has been the same for years – "No further comment".^[14]

Roberty provided no evidence to suggest that the Vatican does, in fact, possess any additional copy. While the contents of one part of the Vatican library have been catalogued and have long been available to researchers and scholars, the remainder of the library is, however, without a public catalogue, and though researchers may view any work within, they must first name the text they require, a serious problem for those who do not know what is contained by the library. The Pope responded on April 13, 2006:

The Vatican, by word of Pope Benedict XVI, grants the recently surfaced Judas' Gospel no credit with regards to its apocryphal claims that Judas betrayed Jesus in compliance with the latter's own requests. According to the Pope, Judas freely chose to betray Jesus: "an open rejection of God's love." Judas, according to Pope Benedict XVI "viewed Jesus in terms of power and success: his only real interests lay in his power and success, there was no love involved. He was a greedy man: money was more important than communing with Jesus; money came before God and his love." According to the Pope it was due to these traits that led Judas to "turn liar, two-faced, indifferent to the truth", "losing any sense of God", "turning hard, incapable of converting, of being the prodigal son, hence throwing away a spent existence".^[29]

Spokespersons say the Vatican does not wish to suppress the Gospel of Judas; rather, according to Monsignor Walter Brandmüller, president of the Vatican's Committee for Historical Science, "We welcome the [manuscript] like we welcome the critical study of any text of ancient literature."^[30]

Even more explicitly, Father Thomas D. Williams, Dean of Theology at the Regina Apostolorum university in Rome, when asked:

Is it true that the Catholic Church has tried to cover up this text [Gospel of Judas] and other apocryphal texts?^[31]

answered as follows:

These are myths circulated by Dan Brown (who wrote/recorded them purely as part of a fictional novel) and numerous conspiracy theorists. You can go to any Catholic bookstore and pick up a copy of the Gnostic gospels. Christians may not believe them to be true, but there is no attempt to hide them.^[31]

In AD 367, bishop Athanasius of Alexandria did urge Christians to reject "books called apocryphal".^[32]

See also

• Lost work
• The Passover Plot (1965), a book by the biblical scholar Hugh J. Schonfield
• "Tres versiones de Judas" (1944), a short story by Jorge Luis Borges (from the collection Ficciones) in which a fictional Swedish theologian claims that Judas is the real savior of mankind
• The Last Temptation of Christ (1951), a novel by Nikos Kazantzakis (and film by Martin Scorsese) that depicts Judas in a similar vein to the Gospel of Judas
• G. I. Gurdjieff
  , presents Judas in accordance with his depiction in the Gospel of Judas
• "The Way of Cross and Dragon" (1979), a short story by George R. R. Martin that includes a fictional Gospel of Judas
• A Time for Judas (1983), a novel by Morley Callaghan where plot is extremely similar to the content revealed in the Gospel of Judas
• Talmud Jmmanuel (1963), a purported ancient gospel found by Billy Meier and Isa Rashid
  which is said to have been written by Judas Iscariot.

1. ^ Pappas, Stephanie (April 8, 2013). "Truth Behind Gospel of Judas Revealed in Ancient Inks". LiveScience.com. LiveScience. Retrieved 2015-04-08.
2. ^ BBC News (April 7, 2006). "Judas 'helped Jesus save mankind'". BBC News. Retrieved 2015-04-08.
3. ^ "Time Line of Early Christianity: The Lost Gospel of Judas". NationalGeographic.com. National Geographic Society. Retrieved 2015-04-08.
4. ISBN 9780664227210
   .
5. ^ Irenaeus, Refutation of Gnosticism, vol. 1.
6. ^
   ISBN 978-0061120015
   .
7. ^ Pagels & King (2007), p. 78.
8. ^ Kasser, Meyer & Wurst (2006), p. 5.
9. ^ Pagels & King (2007).
10. ^ Miller, David Ian (April 2, 2007). "Finding My Religion / Religious scholar Elaine Pagels on how the newly discovered Gospel of Judas sheds new light on the dawn of Christianity". San Francisco Chronicle. Retrieved 2015-04-08.
11. ^ "Text might be hidden 'Gospel of Judas'". CNN. April 6, 2006. Archived from the original on 2006-04-08.
12. ^ Handwerk, Brian (April 6, 2006). "Gospel of Judas Pages Endured Long, Strange Journey". National Geographic News. National Geographic Society. Retrieved 2015-04-08.
13. ^ Allen, Paul L. (April 7, 2006). "UA team verifies age of Gospel of Judas". Tucson Citizen. Retrieved 2015-04-08.
14. ^ ^{a b} Schutten, Henk. "The hunt for the Gospel of Judas". Tertullian.org. Roger Pearse. Retrieved 2015-04-07.
15. ^ "Lawyer Says He's Got 'Gospel of Judas' Papyrus Fragments". FoxNews.com (AP). 2006-04-20. Retrieved 2006-04-21.
16. ^ The Mysteries, The Official Graham Hancock Website
17. ^ Robinson, J (2006) The Secrets of Judas: The Story of the Misunderstood Disciple and His Lost Gospel. San Francisco: Harper. p183.
18. ^ CBC News. Judas no hero, scholars say. 4 December 2006.
19. ^ Deconick, April D. (December 1, 2007). "Gospel Truth". New York Times. Retrieved 2007-12-01.
20. New York Times. April D. DeConick, "Gospel Truth", Op-Ed page
    , December 1, 2007.
21. ^ Statement from National Geographic in Response to April DeConick's New York Times Op-Ed "Gospel Truth".
22. ^ Kasser, Rudolphe, Marvin Meyer, and Gregor Wurst. The Gospel of Judas (Second Edition). Washington D.C.: National Geographic, 2008. p.29.
23. ^ See Northern Life article entitled: Religion Professor Disputes Translation of Judas Gospel.
24. ^ André Gagné, "A Critical Note on the Meaning of APOPHASIS in Gospel of Judas 33:1." Laval théologique et philosophique 63 (2007): 377-83.
25. ^ Géza Vermes, "The great Da Vinci Code distraction", in The Times, 6 May 2006. Article reproduced in Vermes, Searching For The Real Jesus: Jesus, The Dead Sea Scrolls and Other Religious Themes (SCM Press, 2009). ISBN 978-0-334-04358-4
26. ^
    ISBN 978-1481997188
    .
27. ^ ^{a b} Archbishop of Canterbury's sermon BBC News, April 16, 2006
28. ^ À PROPOS DE LA (RE)DÉCOUVERTE DE L’ÉVANGILE DE JUDAS
29. ^ "Vatican: Pope Banishes Judas' Gospel". Agenzia Giornalistica Italia. 2006-04-13. Archived from the original on 2006-04-15. Retrieved 2006-04-21.
30. ^ Meichtry, Stacy (2006-02-25). "Another Take on Gospel Truth About Judas: Manuscript Could Add to Understanding of Gnostic Sect". Washington Post. Retrieved 2006-04-21.
31. ^ ^{a b} "Interview With Father Thomas Williams". Zenit News Agency. 2006-04-05. Retrieved 2006-05-06.
32. ^ Athanasius, [1]

Bibliography

• Brankaer, Joanna; Gebhard-Bethge, Hans (2007). Codex Tchacos: Texte und Analysen (in German). Berlin: de Gruyter.
  ISBN 978-3110195705
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• Cockburn, Andrew (May 2006). "The Judas Gospel".
  National Geographic
  . National Geographic Society: 78–95.
• DeConick, April D. (2009) [2007]. The Thirteenth Apostle: What the Gospel of Judas Really Says (2nd ed.). London: Bloomsbury Academic.
  ISBN 978-1847065681
  .
• Ehrman, Bart D. (2006). The Lost Gospel of Judas Iscariot: A New Look at Betrayer and Betrayed. Oxford: Oxford University Press.
  ISBN 978-0739483992
  .
• ISBN 0-8308-3318-8
  .
• Gagné, André (June 2007). "A Critical Note on the Meaning of APOPHASIS in Gospel of Judas 33:1". Laval théologique et philosophique. 63 (2): 377–383.
• Expository Times
  . 118 (5): 209–215.
• Gathercole, Simon (2007). The Gospel of Judas: Rewriting Early Christianity. Oxford University Press.
  ISBN 978-0199225842
  .
• Gyllensten, Lars (1963). Kains memoarer (in Swedish). Stockholm, Sweden: Bonniers.
  • Gyllensten, Lars (1982). Testament of Cain. Persea Books.
    ISBN 978-0865380196
    .
• Head, Peter M. (2007). "The Gospel of Judas and the Qarara Codices: Some Preliminary Observations". Tyndale Bulletin. 58: 1–23.
• Kasser, Rodolphe; Wurst, Gregor, eds. (2007). The Gospel of Judas, Critical Edition: Together with the Letter of Peter to Phillip, James, and a Book of Allogenes from Codex Tchacos. Washington D.C.: National Geographic Society.
  ISBN 978-1426201912
  .
• Krosney, Herbert (2006). The Lost Gospel: The Quest for the Gospel of Judas Iscariot. Washington D.C.: National Geographic Society.
  ISBN 978-1426200410
  .
• Meyer, Marvin, ed. (2007). The Nag Hammadi Scriptures: The International Edition. New York: HarperOne.
  ISBN 978-0060523787
  .
• Page, Gregory A. (1942) [1912]. Diary of Judas Iscariot of the Gospel According to Judas (Reprint ed.). Kessinger Publishing.
  ISBN 978-0766100503
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• ISBN 978-0670038459
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• Perrin, Nicholas (2006). The Judas Gospel. IVP Booklets. Downers Grove: IVP Books.
  ISBN 978-0877840398
  .
• Porter, Stanley E.; Heath, Gordon L. (2007). The Lost Gospel of Judas: Separating Fact from Fiction. Grand Rapids: Wm. B. Eerdmans Publishing Co.
  ISBN 978-0802824561
  .
• Robinson, James M. (2006). The Secrets of Judas: The Story of the Misunderstood Disciple and His Lost Gospel. San Francisco: Harper.
  ISBN 978-0061170638
  .
• Wright, N. T. (2006). Judas and the Gospel of Jesus: Have we Missed the Truth about Christianity?. Grand Rapids: Baker Books.
  ISBN 978-0801012945
  .

Further reading

• Baert, Patrick (March 30, 2005). "Gospel of Judas back in spotlight after 20 centuries". Middle East Online. Retrieved 2015-04-07.
• Bartlett, Thomas (May 30, 2008). "The Betrayal of Judas: Did a 'dream team' of biblical scholars mislead millions?". The Chronicle Review. 54 (38): B6. Retrieved 2015-04-07.
• Chadwick, Alex (host) (April 6, 2006). "The Lost Gospel of Judas Iscariot?". NPR News. NPR. Retrieved 2015-04-07.
• Duin, Julia (April 7, 2006). "Judas stars as 'anti-hero' in gospel". The Washington Times. Retrieved 2015-04-07.
• Irenaeus (2007). "Against Heresies". In Roberts, Alexander (ed.). Ante-Nicene Fathers. Vol. Volume I. Cosimo Classics.
  ISBN 978-1602064690. {{cite book}}: |access-date= requires |url= (help); |volume= has extra text (help); External link in |chapterurl= (help); Unknown parameter |chapterurl= ignored (|chapter-url= suggested) (help
  )
• Iricinschi, Eduard; Jenott, Lance; Townsend, Philippa (June 8, 2006). "The Betrayer's Gospel". The New York Review of Books. Retrieved 2015-04-07.
• Sleman, Abraam D. "Refuting the Gospel of Judas" (PDF). CopticChurch.net. Jersey City, NJ: Coptic Orthodox Church of St. Mark. Retrieved 2015-04-07.
• Tomkins, Stephen (April 7, 2006). "Not so secret gospels". BBC News. Retrieved 2015-04-07.

External links

Wikimedia Commons has media related to Gospel of Judas.

Wikiquote has quotations related to Gospel of Judas.

• The Judas Gospel – online feature from the National Geographic Society
• CHERIX, P., Évangile de Judas, 2007-2012, sur Coptica.ch - texte, index et traduction française
• Gospel of Judas: Survey of Early Reactions and Commentary