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207.81.154.64 (talk) Merged: Draft Edition #1 , P.O.V. Authentic Matthew Edition #2, with Catholic P.O.V. Edition #3 to produce Merged N.P.O.V. Edition # 4 |
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{{Jewish Christianity}} |
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{{multiple issues|essay-like =May 2010|POV =May 2010|disputed =May 2010}} |
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The '''''Gospel according to the Hebrews''''', commonly shortened to the '''''Gospel of the Hebrews''''' or the '''''Hebrew Gospel''''', and also referred to as '''''Matthaei Authenticum''''' <ref>[http://books.google.ca/books?lr=&um=1&num=100&as_brr=0&q=%22Matthaei+Authenticum%22+OR+%22Authentic+Gospel+of+Matthew%22+OR+%22Authentic+Matthew%22&btnG=Search+Books Books.Google.ca]</ref> |
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<ref> |
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{{Cite book |
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| last = Baring-Gould |
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| first = Sabine |
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| authorlink = |
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| coauthors = |
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| title = The lost and hostile gospels |
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| publisher = Williams and Norgate |
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| date = 1874 |
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| location = |
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| pages = 122-123 |
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| url = http://books.google.ca/books?id=Vxs3AAAAMAAJ&pg=PA122&dq=%22The+Gospel+of+the+Apostles%22+Hebrews+%22gospel+of+the+hebrews%22+%22gospel+of+the+Twelve%22+%22two+names%22&lr=&num=100&as_brr=3#v=onepage&q=%22The%20Gospel%20of%20the%20Apostles%22%20Hebrews%20%22gospel%20of%20the%20hebrews%22%20%22gospel%20of%20the%20Twelve%22%20%22two%20names%22&f=false |
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| doi = |
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</ref> ( see "About titles" below) [http://books.google.ca/books?id=-_g2AAAAMAAJ&pg=PA13&dq=%22which+is+called+by+many+the+authentic+gospel+of+Matthew%22&lr=&num=100#v=onepage&q=%22which%20is%20called%20by%20many%20the%20authentic%20gospel%20of%20Matthew%22&f=false] was one of the [[non canonical]] Gospels. It gave an account of the life and ministry of [[Jesus of Nazareth]]. It detailed his story from his [[baptism]] to his appearing to his brother [[James the Just]]. |
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<ref> |
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{{Cite book |
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| last = Ehrman |
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| first = Bart D |
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| authorlink = |
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| coauthors = |
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| title = Lost scriptures: books that did not make it into the New Testament |
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| publisher = Oxford University Press US |
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| date = 2003 |
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| location = |
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| pages = 15-16 |
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| url = |
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</ref> <ref>Ron Cameron, (1982) ''The Other Gospels: Non-canonical Gospel Texts'', Westminster John Knox Press, pp. 83-86</ref> |
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As there is no text or a copy of a text, [[Biblical]] [[Scholars]] have been unable to agree on important issues such as authenticity, composition or its proper name. Orthodox Christianity does not accept the Gospel of the Hebrews, considering it apostate. |
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{{Merge from|Authentic Gospel of Matthew|discuss=Talk:Gospel_of_the_Hebrews#Merger proposal|date=May 2010}} |
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<ref> |
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{{Cite book |
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| last = Handmann |
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| first = Rudolf |
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| authorlink = |
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| coauthors = |
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| title = Das Hebräer Evangelium |
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| publisher = Publisher J. C. Hinrichs |
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| date = 1888 |
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| location = |
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| pages = 15–16 |
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| url = |
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| isbn = }} |
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</ref> |
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However, other scholars believe that the Gospel of the Hebrews was written by the Apostle Matthew, and formed the basis of the Gospel Tradition. |
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<ref> |
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{{cite journal |
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|last1=Parker |
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|first1= P. |
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|year=Dec., 1940 |
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|title= A Proto Lucan basis for the Gospel according to the Hebrews|journal=Journal of Biblical Literature |
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|volume= Vol. 59 |
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|pages= pp. 471–475 |
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|url= http://www.jstor.org/pss/3262407 |
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|doi= }} |
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</ref> |
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<ref> |
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{{Cite book |
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| last = Lillie |
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| first = Arthur |
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| authorlink = |
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| coauthors = |
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| title = The Gospel According to the Hebrews |
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| publisher = Kessinger Publishing |
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| date = 2005 |
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| location = |
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| pages = 111–134 |
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| url = |
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| doi = |
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| id = |
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| isbn = }} |
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</ref> |
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==Historical background & Patristic testimony== |
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{{Christianity}} |
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{{see also|Saint Matthew}} |
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[[James the Just]] succeeded his brother [[Jesus of Nazareth]] as the leader of the prominent Jewish sect which was to become [[Christianity]] |
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The '''''Gospel according to the Hebrews''''', commonly shortened to the '''''Gospel of the Hebrews''''', is a lost gospel preserved in fragments within the writings of the [[Church Fathers]].<ref>Ron Cameron, (1982) ''The Other Gospels: Non-canonical Gospel Texts'', Westminster John Knox Press, pp 83-86</ref> Scholarship generally holds that it was probably composed in Egypt in the second century and originally in Greek<ref name="ReferenceB">Bart D. Ehrman, ''Lost Christianities''. 15</ref> although others have suggested Hebrew and Aramaic.<ref>Peter Lebrecht Schmidt "'Und es war geschrieben auf Hebraisch, Griechisch, und Lateinisch: Hiernymus, das Hebraer-Evangelium, und seine mitterlaterliche Rezeption," ''Filologia Mediolatina'' 5 (1998), 49-93</ref><ref>Jerome, ''Against Pelagius'' 3.2</ref> |
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<ref> |
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{{cite book |
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|title= How Jesus Became Christian |
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|last= Barrie Wilson |
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|year=2009 |
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|publisher= Random House |
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|isbn= |page= |pages= 1 - 20 |
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|url= http://books.google.fr/books?id=n1jCNgAcaRkC&pg=PA1&dq=%22Jesus+movement+was+led+by+Jesus+brother+James%22&ei=X8XQS4ivCI-IyATmp4jZCQ&cd=1#v=onepage&q=%22Jesus%20movement%20was%20led%20by%20Jesus%20brother%20James%22&f=false|accessdate=}} |
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</ref> |
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<ref>[http://books.google.ca/books?id=uqzY1zBtKg0C&pg=PA7&lpg=PA7&dq=just+mary+john+%22 II.James,the brother of the Lord]</ref> |
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This group was located in and about [[Jerusalem in Christianity|Jerusalem]] and proclaimed that Jesus was the promised [[Messiah]] and the [[Son of God]]. These early [[Jewish Christians]] were thought to have been called ''Nazarenes''.<ref name="E.A. Livingston p 597&722">F.L. Cross and E.A. Livingston (1988-92)''The Oxford Dictionary of the Christian Church,'' Oxford University Press, p 597&722.</ref> The term [[Nazarene (title)|Nazarene]] was first applied to Jesus.<ref>''Gospel of Matthew'' 2:23</ref> After his death, it was the term used to identify the [[Nazarene (sect)|Jewish Sect that believed Jesus was the Messiah]].<ref name="E.A. Livingston p 597&722"/> |
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It is close to a historical certainty that Matthew belonged to this group, as both the Gospels (pro-Christian) and the early Talmud (anti-Christian) affirm this to be true. |
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==Historical background== |
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<ref> |
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{{See also|Saint Matthew}} |
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{{cite book |
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|title= The Talmud: What it is and What it Knows About Jesus and his Followers|last=Pick |
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|first= Bernhard |
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|year= 2009 |
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|publisher=BiblioBazaar, LLC |
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|isbn=1113475439, 9781113475435 |page= 116 |
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|url= http://books.google.fr/books?id=seyGxrdEpYsC&printsec=frontcover&dq=Bernhard+Pick+%22The+Talmud:+What+%22&hl=en&ei=2o3RS4fEL5LU9ATs2OHGDw&sa=X&oi=book_result&ct=result&resnum=1&ved=0CDgQ6AEwAA#v=onepage&q&f=false |
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|accessdate=}} |
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</ref> |
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<ref> |
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{{cite book |
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|title= The Hebrew Gospel and the development of the synoptic tradition |
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|last= Edwards |
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|first= J.R. |
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|year= 2009 |
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|publisher= Wm. B. Eerdmans |url=http://books.google.fr/books?id=Vs9YXAB_axYC&printsec=frontcover&dq=Edwards+The+Hebrew+Gospel+and+the+Development+of+the+Synoptic+Tradition&hl=en&ei=WZDES7DwA5H-Nae1waoO&sa=X&oi=book_result&ct=result&resnum=1&ved=0CDMQ6AEwAA#v=onepage&q&f=false |
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|isbn= 0802862349 |
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|page= 363 |accessdate=}} |
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</ref> |
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<ref> |
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NB Later editions of the Talmud removed all references to Matthew's Gospel and Jesus</ref> |
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One account of the life and teachings of Jesus, dating from this time was written by a person named Matthew. |
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<ref> |
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{{cite book |
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|title= The Talmud: What it is and What it Knows About Jesus and his Followers|last=Pick |
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|first= Bernhard |
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|year= 2009 |
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|publisher=BiblioBazaar, LLC |
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|isbn=1113475439, 9781113475435 |page= 116 |
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|url= http://books.google.fr/books?id=seyGxrdEpYsC&printsec=frontcover&dq=Bernhard+Pick+%22The+Talmud:+What+%22&hl=en&ei=2o3RS4fEL5LU9ATs2OHGDw&sa=X&oi=book_result&ct=result&resnum=1&ved=0CDgQ6AEwAA#v=onepage&q&f=false |
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|accessdate=}} |
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</ref> |
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[[Papias]], Bishop of Hierapolis in [[Anatolia|Asia Minor]] during the first half of the second century, wrote that Matthew composed the ''logia'' in the Hebrew tongue and each one interpreted them as he was able. He also notes that the story of the ''Sinful Woman'' was originally from the ''Gospel of the Hebrews''. (Bart Ehrman notes that Papius cannot be refering to the Gospel of Matthew in the Bible which is written in Greek)<ref name="Bart Ehrman 1999 p.43">Bart Ehrman (1999) ''Jesus: Apocalyptic Prophet of the New Millennium'', Oxford University Press, p.43</ref><ref name="ReferenceA">Eusebius, ''Church History'' 3 . 39 . 16</ref> |
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[[James the Just]] succeeded his brother [[Jesus of Nazareth]] as the leader of the prominent Jewish sect which was to become [[Christianity]].<ref>{{cite book |title= How Jesus Became Christian|last= Barrie Wilson |year=2009 |publisher= Random House |isbn= |page= |pages= 1–20 |url= http://books.google.com/books?id=n1jCNgAcaRkC&pg=PA1&dq|accessdate=}} |
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</ref><ref>[http://books.google.com/books?id=uqzY1zBtKg0C&pg II.James,the brother of the Lord]</ref> This group was located in and about [[Jerusalem in Christianity|Jerusalem]] and proclaimed that Jesus was the promised [[Messiah]] and the [[Son of God]]. These early [[Jewish Christians]] were thought to have been called ''Nazarenes''.<ref name="E.A. Livingston p 597&722">F.L. Cross and E.A. Livingston (1988-92)''The Oxford Dictionary of the Christian Church,'' Oxford University Press, p 597&722.</ref> The term [[Nazarene (title)|Nazarene]] was first applied to Jesus.<ref>''Gospel of Matthew'' 2:23</ref> After his death, it was the term used to identify the [[Nazarene (sect)|Jewish Sect that believed Jesus was the Messiah]].<ref name="E.A. Livingston p 597&722"/> |
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Origen wrote, "The very first account to be written was by Matthew, once a tax collector, but later an Apostle of Jesus Christ. Matthew published it for the converts from Judaism and composed it in Hebrew letters." <ref>Eusebius ''Church History,'' 6 . 25 . 4</ref> Eusebius adds insight by explaining that the Apostles "were led to write only under the pressure of necessity. Matthew, who had first preached the Gospel in Hebrew, when on the point of going to other nations, committed the gospel to writing in his native language. Therefore he supplied the written word to make up for the lack of his own presence to those from whom he was sent." <ref>Eusebius ''Church History,'' 3 . 24 . 6</ref> |
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Irenaeus gives us further insight into both the date and circumstances of this gospel by explaining, "Matthew also issued a written ''Gospel of the Hebrews'' in their own language while Peter and Paul were preaching at Rome and laying the foundations of the Church." <ref>Irenaeus, ''Against Heresies,'' 3 . i . 1</ref> |
Irenaeus gives us further insight into both the date and circumstances of this gospel by explaining, "Matthew also issued a written ''Gospel of the Hebrews'' in their own language while Peter and Paul were preaching at Rome and laying the foundations of the Church." <ref>Irenaeus, ''Against Heresies,'' 3 . i . 1</ref> |
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<ref name="Jerome, On Illustrious Men 3">[http://books.google.ca/books?id=uqzY1zBtKg0C&pg=PA10&dq=%22matthew+surnamed+levi%22+%22composed+a+gospel+of+Christ+at+first+published+in+Judea+in+Hebrew%22&lr=&num=100&as_brr=3#v=onepage&q=%22matthew%20surnamed%20levi%22%20%22composed%20a%20gospel%20of%20Christ%20at%20first%20published%20in%20Judea%20in%20Hebrew%22&f=false Jerome, ''On Illustrious Men'' 3] |
<ref name="Jerome, On Illustrious Men 3">[http://books.google.ca/books?id=uqzY1zBtKg0C&pg=PA10&dq=%22matthew+surnamed+levi%22+%22composed+a+gospel+of+Christ+at+first+published+in+Judea+in+Hebrew%22&lr=&num=100&as_brr=3#v=onepage&q=%22matthew%20surnamed%20levi%22%20%22composed%20a%20gospel%20of%20Christ%20at%20first%20published%20in%20Judea%20in%20Hebrew%22&f=false Jerome, ''On Illustrious Men'' 3] |
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</ref> Jerome adds that Matthew's gospel was called the ''Gospel of the Hebrews'' or sometimes the ''Gospel of the Apostles'', and was used by the Nazarene communities.<ref>[http://books.google.ca/books?id=Zm1v-c7fGmgC&pg=PA472&dq=hebrews+matthew+apostles%22Chaldee+and+Syrian+language,+but+in+Hebrew+characters%22&lr=&num=100&as_brr=3#v=onepage&q=hebrews%20matthew%20apostles%22Chaldee%20and%20Syrian%20language%2C%20but%20in%20Hebrew%20characters%22&f=false Jerome, ''Against Pelagius'' 3 . 2] |
</ref> Jerome adds that Matthew's gospel was called the ''Gospel of the Hebrews'' or sometimes the ''Gospel of the Apostles'', and was used by the Nazarene communities.<ref>[http://books.google.ca/books?id=Zm1v-c7fGmgC&pg=PA472&dq=hebrews+matthew+apostles%22Chaldee+and+Syrian+language,+but+in+Hebrew+characters%22&lr=&num=100&as_brr=3#v=onepage&q=hebrews%20matthew%20apostles%22Chaldee%20and%20Syrian%20language%2C%20but%20in%20Hebrew%20characters%22&f=false Jerome, ''Against Pelagius'' 3 . 2] |
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</ref> This ''Gospel of the Hebrews'' is very different from the [[Gospel of Matthew]] found in the Bible.<ref>{{cite journal |title= ''Andrews (June, 1943)'' |pages= |
</ref> This ''Gospel of the Hebrews'' is very different from the [[Gospel of Matthew]] found in the Bible. <ref>{{cite journal |title= ''Andrews (June, 1943)'' |pages=45 - 46 |url=http://www.jstor.org/stable/3262428 |doi= }} |
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</ref> |
</ref> |
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[[Epiphanius of Salamis]] confirms that Matthew wrote the ''Gospel of the Hebrews''. In the ''Panarion'' in which Epiphanius discusses the gospel used by the followers of a Torah-observant Jewish Christian [[Cerinthus]] (c. 100 AD) , Merinthus and the [[Ebionites]] he wrote: "They too accept Matthew's gospel and like the followers of Cerinthus and Merinthus, they use it alone. They call it the ''Gospel of the Hebrews'', for in truth, Matthew alone of the New Covenant writers expounded and declared the gospel in Hebrew using Hebrew script." |
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==Composition== |
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<ref>Epiphanius, ''Panarion,'' 30 . 3 . 7</ref> |
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{{Jewish Christianity}} |
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{{See also|Synoptic Gospels}} |
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===Patristic testimony=== |
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There was a strong tradition in the early church, mentioned for by Papias, Irenaeus, Origen, Eusebius, Epiphanius, and Jerome, that Matthew had written a gospel in the Hebrew language. Irenaeus, Epiphanius, and Jerome identify the Gospel of the Hebrews with this Hebrew gospel of Matthew.<ref name="Schoemaker p.199">Schoemaker p.199</ref> |
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This was a strong tradition in the early church, vouched for by Papias, Irenaeus, Origen, Eusebius, Epiphanius, and Jerome, affirms that Matthew had written the gospel in the Hebrew language. <ref name="Schoemaker p.199">Schoemaker p.199</ref> |
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By the time of [[Jerome]],<ref>c. 347 – September 30, 420</ref> many commentators believed that the ''Gospel of the Hebrews'' was the original Gospel of Matthew.<ref>Jerome, ''Commentary on Matthew'' 2 . 12</ref> [[Epiphanius of Salamis]] in the ''Panarion'' wrote that, "They [Jewish Christians] too accept Matthew's gospel and like the followers of Cerinthus and Merinthus, they use it alone. They call it the ''Gospel of the Hebrews'', for in truth, Matthew alone of the New Covenant writers expounded and declared the gospel in Hebrew using Hebrew script."<ref>Epiphanius, ''Panarion,'' 30 . 3 . 7</ref> |
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<ref>Bart Ehrman (1999) ''Jesus: Apocalyptic Prophet of the New Millennium,'' Oxford University Press, p 40-45</ref> |
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The Gospel of the Hebrews started to fall into disfavor during the time of Constantine. The Roman |
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[[Papias]], Bishop of Hierapolis in [[Anatolia|Asia Minor]] during the first half of the second century, writes that Matthew composed the ''logia'' in the Hebrew tongue and each one interpreted them as he was able. He also notes that the story of the ''Sinful Woman'' was originally from the ''Gospel of the Hebrews''.<ref name="Bart Ehrman 1999 p.43">Bart Ehrman (1999) ''Jesus: Apocalyptic Prophet of the New Millennium'', Oxford University Press, p.43</ref><ref name="ReferenceA">Eusebius, ''Church History'' 3 . 39 . 16</ref> Apart from Papias' comment, we do not hear about the author of the Gospel until [[Irenaeus]] around 185 who remarks that Matthew issued a written '' Gospel of the Hebrews''.<ref>Irenaeus ''Against Heresies'' 3 . 1 . 1</ref> Pantaenus, Origen and other [[Church Fathers]] also believed Matthew wrote the ''Gospel of the Hebrews''.<ref>Eusebius, ''Church History'' 5 10 3</ref><ref>Eusebius, ''Church History '' 6 . 25 . 4</ref> Also, none of the Church Fathers asserted that Matthew wrote the Greek Gospel found in the Bible.<ref name="Bart Ehrman 1999 p.43"/> |
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Emperor, Constantine the Great, (272-337) saw the quelling of religious disorder as the divinely appointed emperor's duty, and called the First Council of Nicaea (May 20 - July 25, 325), to settle some of the doctrinal problems seen as plaguing Early Christianity. Jewish Christianity fell into disfavor and along with it, the Gospel of the Hebrews. It was during this period that all copies of the Gospel of the Hebrews were lost or destroyed. However much of this heretical Hebrew Gospel was preserved in the writings of the Church Fathers. |
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<ref>{{Citation |
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| last = Davidson |
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| first = John |
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| year = 2005 |
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| title = The gospel of Jesus: in search of his original teachings |
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| volume = |
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| pages = 160 -161 |
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| place = New York |
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| publisher = Robert Appleton Company}} |
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</ref> |
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==Modern biblical scholarship== |
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Traditionally within orthodox Christianity, the Gospel of Matthew was believed to have been composed by Matthew with some believing it to be the first gospel written. This view is not widely held within contemporary Biblical studies. Most scholars believe that the author of the Gospel of Matthew made use of the Gospel of Mark and another source known as [[Q source|Q]]. This solution to the is known as the [[Two-source hypothesis]]. For this and other reasons, the Gospel of Matthew was composed in Greek and not Hebrew as suggested by Papias.<ref>Bart Erhman (1999) ''Jesus: Apocalyptic Prophet of the New Millennium,'' Oxford University Press, pp. 43, 78-83</ref> |
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===The mainline position === |
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[[B. H. Streeter]] argued that a third source, referred to as M, and also hypothetical, lies behind the material in Matthew that has no parallel in Mark or Luke.<ref>Burnett H. Streeter (1924) ''The Four Gospels. A Study of Origins Treating the Manuscript'', MacMillian and Co., Ltd.</ref> Through the remainder of the 20th century there were various challenges and refinements of Streeter's hypothesis. In 1953, Parker posited an early version of Matthew (Aramaic M) as a [[primary source]]. The [[Church Fathers]] also wrote of such a source,<ref>Pierson Parker (1953) ''The Gospel Before Mark'', Chicago: University of Chicago Press.</ref> called the ''Gospel of the Hebrews''<ref>{{cite book |title= ''Edwards (2009) ''|pages=105–107|url=http://books.google.fr/books?id=Vs9YXAB_axYC&pg=PA105&dq=%22The+hebrew+gospel+was%22++authority+%22early+christianity%22&cd=1#v=onepage&q=%22The%20hebrew%20gospel%20was%22%20%20authority%20%22early%20christianity%22&f=false|accessdate=}}</ref> |
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The position of the vast majority of Christian Scholars is that the Gospel of the Hebrews as far can be judged from its fragments, has no right to originality as compared with the first canonical Gospel (I.E. the Gospel of Matthew). At a very early date, it was treated as devoid of Apostolic authority, and St. Jerome himself, who states that he had its Hebrew text at his disposal, does not assign it a place side by side with our canonical Gospels: all the authority which he ascribes to it is derived from his persuasion that it was the original text of the First Gospel, and not a distinct Gospel over and above the four universally received from time immemorial in the Catholic Church. |
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===Modern biblical scholarship=== |
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<ref> |
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{{Expand section|date=May 2010}} |
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{{Cite book |
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Scholars agree that there is a connection between the ''Gospel of the Hebrews'' and Matthew.{{Citation needed|date=May 2010}} Although, as [[Hans-Josef Klauck]] writes, "the ''Gospel of the Hebrews'' is not to be equated with an 'Ur-Matthew'."<ref>Hans-Josef Klauck, ''Apocryphal gospels: an introduction''.36.</ref> A study of the external evidence regarding this gospel shows that among the Nazarenes and Ebionites existed a gospel commonly called the ''Gospel of the Hebrews''. It was written in Aramaic with Hebrew letters. Its authorship was attributed to St. Matthew.<ref>{{cite book |title=Nicholson |year= (2009) |page=26}} |
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</ref> Indeed the Fathers of the Church, while the ''Gospel of the Hebrews'' was still being circulated and read, referred to it always with respect, often with reverence: ''They accepted it as being the work of Matthew''.<ref>{{cite book |title=Nicholson |year= (2009) |page=82}} |
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| title = Catholic Encyclopedia |
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| publisher = |
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| date = 1908 |
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| location = |
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</ref> |
</ref> |
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The Pontifical Biblical Commission, a committee of [[Cardinal (Catholicism)|Cardinals]] and aided by [[consultor]]s, meet in [[Vatican City|Rome]] to ensure the proper interpretation of Sacred Scripture. Their function is outlined in the [[encyclical]] ''[[Providentissimus Deus]]''. The consultors meet twice a month, with secretaries present. These learned scholars and Holy men of God have thoroughly investigated the Gospel of the Hebrews and the Gospel of Matthew. They have found that the Gospel of Matthew was the first gospel written, that it was written by the evangelist Matthew, and that Matthew had nothing to do with the Apostate Gospel of the Hebrews. |
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Although scholarly consensus still holds to Marcan priority, ie (Mark is the first source) some modern scholars now believe Matthew's ''Gospel of the Hebrews'' was the second source used in the ''Gospel of Luke'' <ref>{{cite journal |last1=Pierson Parker |year=Dec., 1940 |title= A Proto-Lucan basis for the Gospel according to the Hebrews|journal=Journal of Biblical Literature |volume= 59 |pages= pp. 471–478|url= http://www.jstor.org/pss/3262407 |doi= }}</ref> and helped form the basis <ref>{{cite book |title=The Synoptic Problem: a Critical Analysis |last=Farmer |first=William |authorlink= |coauthors= |year= 1981|publisher=New York: Macmillan |location= |page= 196|pages= |url= |accessdate=}} |
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<ref>{{Citation |
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| last = Corbett |
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| first = John |
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| contribution = The Biblical Commission |
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| year = 1907 |
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| title = The Catholic Encyclopedia |
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| editor-last = |
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| editor-first = |
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| volume = II |
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| pages = |
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| place = New York |
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| publisher = Robert Appleton Company}} |
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</ref> |
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<ref> |
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Many of scholars continued to defend the tradition, which asserts Matthean priority, with Mark borrowing from Matthew (see: [[Augustinian hypothesis]] and [[Griesbach hypothesis]]). Then in 1911, the [[Pontifical Biblical Commission]]''Commissio Pontificia de re biblicâ'', established asserted that Matthew was the first gospel written, that it was written by the evangelist Matthew. |
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</ref> |
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<ref>It should be stated that this is not only the position of Catholics, Orthodox and the majority of Protestant Churches, but some would argue that it is the position of all born again believers. |
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</ref> |
</ref> |
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<ref>{{cite book |title=Introduction to the New Testament |last=Harrison |first=Everett Falconer |authorlink= |coauthors= |year= 1971|publisher=Wm. Eerdmans |location= |isbn=0802847862, 9780802847867 |page=152 |pages= }}</ref> for the Synoptic Tradition.<ref>{{cite book |title=The Gospel According to the Hebrews|last= Lillie|first=Arthur |year=2005 |publisher= Kessinger Publishing |isbn=1425370519, 9781425370510 |page= |pages=111–134 |accessdate=}}</ref> They point out that in the first section of [[De Viris Illustribus (Jerome)]], we find the ''Gospel of Mark'' where it should be as it was the first gospel written and was the basis of later gospels.<ref>{{cite book |title=''Ste. Jerome, ''On illustrious men'' 1:4''}}</ref> Following it should be Q. But not only is Q not where it should be at the top of Jerome's list, this treasured work recording the Logia of Christ is mentioned nowhere by Jerome. |
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<ref>{{cite book |title=''Ste. Jerome, ''On illustrious men'' 1:4''}}</ref> Rather, the first seminal document is not Q but the Gospel of the Hebrews.<ref>{{cite book |title=''Ste. Jerome, ''On illustrious men'' 3:1''}}</ref> In "the place of honor" that should be given "the phantom Q" we find a Hebrew usurper. |
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<ref>{{cite book |title= ''Edwards (2009)''|page=228}}</ref>{{Dubious|date=May 2010}}{{Better source|reason=This work has received no reviews in the academic literature and has been the subject of no scholarly comment. Please do not link to non-academic reviews!|date=May 2010}}<ref>{{cite book |title=''Jim West (2010)'' Review of The Hebrew Gospel & the Development of the Synoptic Tradition, ''Scribd.''|url=http://www.scribd.com/doc/24409288/The-Hebrew-Gospel-and-the-Development-of-the-Synoptic-Tradition |accessdate=}}</ref>{{Better source|reason=This is a non-specialist review and does not give weight to the arguments discussed.|date=May 2010}} |
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Renouned Catholic scholar, J. Hug has pointed out that the Gospel of the Hebrews was spurious and simply the Gospel of the Ebionites. It was totally was unrelated to the Greek Gospel of Matthew found in the Bible. |
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However, scholarly consensus remains overwhelmingly in favour of Marcan priority and this consensus has not been seriously challenged by speculations surrounding the origins of the Hebrew Gospel. That no copy of either Q or the Hebrew Gospel exists makes the determination of their early role in the development of the Synoptic gospels highly conjectural. Nonetheless, arguments in favour of Q as a primary source for Matthew and Luke remain compelling.<ref>{{cite book |title= ''ANDREW GREGORY ''Prior or Posterior? ''Cambridge University Press 51:3:344-360''|accessdate=}}</ref> |
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<ref> |
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{{Cite book |
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| last = Hug |
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| first =Johann Leonhard |
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| authorlink = |
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| coauthors = |
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| title = Introduction to the New Testament |
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| publisher = Gould and Newman, |
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| date = 1836 |
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| location = |
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| pages = 701- 704 |
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| url = |
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| doi = |
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| id = |
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| isbn = }} |
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</ref> |
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Hans-Josef Klauck, Shenstone Donnelley Professor of New Testament in the [[University of Chicago Divinity School]], an ordained [[Catholic priest]] and a member of the [[Franciscan]] order, writes that the Gospel of the Hebrews is ''apostate'' not to be equated with an Ur-Matthew'. |
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<ref> |
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{{Cite book |
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| last = Klauck |
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| first = Hans-Josef |
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| authorlink = |
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| coauthors = |
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| title = Apocryphal gospels: an introduction |
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| publisher = Continuum International Publishing Group |
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| date =2003 |
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| location = |
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| pages = 36, 38-43 |
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| url = |
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| doi = |
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| id = |
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| isbn = }} |
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</ref> |
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The Gospel of the Hebrews is a Jewish ''bastardwerk'' which belongs with the dregs of the gospel tradition. There is only one true Gospel of Matthew and that is the first Gospel of the Holy Bible. |
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<ref> |
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{{Cite book |
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| last = Handmann |
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| first = Rudolf |
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| authorlink = |
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| coauthors = |
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| title = Das Hebräer-Evangelium |
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| publisher = Publisher J. C. Hinrichs |
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| date = 1888 |
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| location = |
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| pages = 15-16 |
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| url = |
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| doi = |
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| id = |
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| isbn = }} |
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</ref> <ref>"The doctrine of Judaism cannot be joined to the doctrine of Christ. What connection can there be between the agreement of the Gospel of the Hebrews and the agreement of the Holy Gospels?" - Discourse on Maria Theotokos by Cyril 12A</ref> |
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=== The Hebrew Gospel:Matthew's authoritative account of the life of Jesus=== |
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==Readership== |
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However, 18th Century scholars increasingly questioned this Mainstream or Catholic view. |
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<ref> |
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{{Cite book |
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| last =Kirby |
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| first = Peter |
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| contribution = |
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| year = 1992 |
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| title = Early Christian writings |
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| editor-last = |
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| editor-first = |
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| volume = |
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| pages = |
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| url = http://www.earlychristianwritings.com/matthew.html |
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| place = |
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| publisher = Webpage}} |
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</ref> |
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<ref> |
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{{Cite book |
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| last = Erhman |
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| first = Bart |
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| contribution = |
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| year = 1992 |
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| title = Jesus: Apocalyptic Prophet of the New Millennium |
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| editor-last = |
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| editor-first = |
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| volume = II |
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| pages = 43 - 44 |
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| place = |
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| publisher = Oxford University Press,}} |
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</ref> |
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Some scholars noted that the Canonical Gospel of Matthew was merely the merging of two earlier Gospels. This [[two-source hypothesis]], states that Matthew borrowed from both [[Gospel of Mark|Mark]] and a [[hypothetical]] Gospel. According to the two source hypothesis Matthew could not have written the Greek "Gospel of Matthew" found in the Bible. |
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<ref> |
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{{Cite book |
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| last = Erhman |
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| first = Bart |
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| authorlink = |
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| coauthors = |
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| title = Jesus: Apocalyptic Prophet of the New Millennium |
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| publisher = Oxford University Press |
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| date = |
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| location = |
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| pages = 80-87 |
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| url = |
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| doi = |
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| id = |
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| isbn =}} |
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</ref> |
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====The primary source for the Gospels==== |
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G.P. Lessing, J.E. Grabe, R. Simon, J.A. Fabricius and J.G. Eichorn went further arguing that the Gospel of the Hebrews was the primary source for the Gospels of Matthew, Mark and Luke. Grabe conceived this gospel to have been composed by Jewish converts soon after the ''Ascension'', but before the composition of the canonical Gospel of Matthew |
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<ref> |
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{{Cite book |
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| last = |
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| first = |
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| authorlink = |
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| coauthors = G.E.Lessing and edited and translated by Hugh Barr Nisbet |
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| title = Philosophical and Theological Writings, |
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| publisher = Cambridge University Press |
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| date = 2005 |
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| location = |
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| pages = 148-171 |
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| url = |
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| doi = |
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| id = |
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| isbn = }} |
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</ref> |
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<ref> |
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{{Cite book |
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| last =Grabe |
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| first = Johann Ernst |
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| authorlink = |
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| coauthors = |
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| title = Spicilegium SS. Patrum ut et Haereticorum Seculi Post Christum natum I-III. |
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| publisher = Oxoniae |
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| date =1699 |
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| location = |
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| pages = 300-302 |
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| url = |
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| doi = |
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| id = |
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| isbn =}} |
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</ref> |
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<ref> |
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{{Cite book |
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| last = Kitto |
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| first = John |
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| authorlink = |
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| coauthors = |
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| title = A cyclopædia of Biblical literature |
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| publisher = Black Pub. |
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| date = 1876 |
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| location = |
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| pages = 162-163 |
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| url = |
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| doi = |
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| id = |
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| isbn = }} |
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</ref> |
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<ref> |
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{{Cite book |
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| last = von Harnack |
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| first = Adolf |
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| authorlink = |
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| coauthors = |
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| title = Texte und untersuchungen zur geschichte der altchristlichen literatur, ''Volume 5, Issues 1-4'' |
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| publisher = Harvard University |
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| date = 1889 |
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| location = |
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| pages = 1-5 |
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| url = |
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| doi = |
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| id = |
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| isbn = }} |
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</ref> |
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This scholarly debate led to the first book devoted entirely to the topic being published in 1806. Weber's work maintained that the "Gospel of the Hebrews was from the first century, was respected in the Early Church, and was the true biography of Jesus written in Palestine by his early followers. |
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Jerome identifies the readers of this gospel as observant Jews, distinct from the culturally assimilated and Hellenized Jews, for whom the Greek Septuagint had been translated from Hebrew. It was used extensively by the followers of Hegesippus, Merinthus and Cerinthus as well as by the Ebionites and the Nazarenes. |
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<ref> |
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{{Cite book |
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| last = Weber |
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| first = Christian Friedrich |
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| authorlink = |
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| coauthors = |
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| title = Neue Untersuchung über das Alter und Ansehen des Evangeliums der Hebräer |
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| publisher = Bavarian State Library |
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| date = 1806 |
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| location = |
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| pages = 77-114 |
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| url = |
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| doi = |
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| id = |
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| isbn = }} |
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</ref> |
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The theory of one original Gospel in Hebrew, first advocated by Lessing , then by, Corrodi, Niemeyer, Thiess, Eichhor, Marsh, Eichhorris, Ziegler, Hanlein, Kuinbcl, Bertholdt Gratz and Herder, argues for a primitive Gospel written in Galilee, which formed the basis of Matthew and Luke. Numerous and various modifications were made but Lessing's basic position remained. The Gospel of the Hebrews was the common source source for the Canonicl Gospels. This new scholarship undermined apostolicity of the Canonical Greek "Gospel of Matthew" and the mainline position of the Catholic church. |
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<ref> |
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{{Cite book |
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| last = Boyce |
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| first = William Binnington |
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| authorlink = |
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| coauthors = |
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| title = The higher criticism and the Bible |
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| publisher = Wesleyan Conference Office |
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| date = 1881 |
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| location = |
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| pages = 359-360 |
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| url = http://books.google.com/books?id=ZpoCAAAAQAAJ&pg=PA359&lpg=PA359&dq=%22The+theory+of+one+original+Gospel%22&source=bl&ots=mLm4_PCUdp&sig=TxqgZJ5A_dDySPw-EWjjwt7E1sM&hl=en&ei=fHQJTJ_uB8X7lwfKobC1Dg&sa=X&oi=book_result&ct=result&resnum=1&ved=0CBcQ6AEwAA#v=onepage&q=%22The%20theory%20of%20one%20original%20Gospel%22&f=false |
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| doi = |
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| id = |
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| isbn = }} |
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</ref> |
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====The Gospel of original Jewish Christianity==== |
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According to Pantaenus, it was also in circulation in India, having been brought there by Bartholomew.<ref>Eusebius, ''Church History'' 5 . 10 . 3</ref> Pantaenus became head of the School in Alexandria and was responsible for much of the Library in Caesarea. In this library was preserved a copy of the ''Gospel of the Hebrews''. The Nazarenes of Beroea gave a copy to Jerome.<ref>Jerome, ''On Illustrious Men'' 3</ref> |
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The Tubingen School approached the Hebrew Gospel was from a slightly different perspective. They saw a remarkable theological difference between the original Jewish Christianity and the Pauline literature. |
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They believed first form of Christianity was Jewish in nature, as seen in the Gospel of the Hebrews, which was the only gospel in use up to the middle of the second century. The Gospel of the Hebrews was the earliest Gospel written and a primary source for the Gospel of Matthew. F.C.A. Schwegler, went so far as to argue that all four canonical gospels were secondary gospels, which were based on the earlier Gospel of the Hebrews. The Turbingen School saw the Gospel of the Hebrews as a major witness to an earlier primitive Jewish Christianity before its Catholic transformation. |
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=== Language of the Gospel === |
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<ref> |
|||
Irenaeus believed Matthew issued a written ''Gospel of the Hebrews'' in their own language while Peter and Paul were preaching at Rome and laying the foundations of the Church.<ref>Irenaeus, ''Against Heresies'' 3:1</ref> Hegesippus said it was written in Syriac.<ref>Eusebius, ''Ecclesiastical History'', 3:22</ref> Eusebius, also maintained this Gospel was written in Hebrew script as did Nicephorus.<ref>Eusebius, ''Ecclesiastical History'' 3:24</ref><ref>Nicephorus, Patriarch of Constantinople, in his Stichometry</ref><ref>Eusebius, ''Theophania'' 4:12</ref> Epiphanius writes that the Ebionites only the''Gospel of the Hebrews'', which was expounded and declared Hebrew using Hebrew script.<ref>Epiphanius, ''Panarion'' 30:3</ref> |
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{{Cite book |
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| last = Schwegler |
|||
| first = Albert |
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| authorlink = |
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| coauthors = |
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| title = Das nachapostolische Zeitalter in den Hauptmomenten seiner Entwicklung, ''Volume 1'' |
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| publisher = University of Lausanne |
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| date = 1846 |
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| location = |
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| pages = 199-260 |
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| url = |
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| doi = |
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| id = |
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| isbn = }} |
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</ref> |
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<ref> |
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{{Cite book |
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| last = Donaldson |
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| first = Sir James |
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| authorlink = |
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| coauthors = |
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| title = A critical history of Christian literature and doctrine: from the death of the apostles to the Nicene Council, |
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| publisher = Macmillan |
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| date = 1864 |
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| location = |
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| pages = 36-45 |
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| url = http://books.google.com/books?id=StcCAAAAQAAJ&pg=PA39&dq=%22Tubingen+school%22++%22the+main+results%22+Schwegler&cd=2#v=onepage&q=%22Tubingen%20school%22%20%20%22the%20main%20results%22%20Schwegler&f=false |
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| doi = |
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| id = |
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| isbn = }} |
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</ref> |
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====The "Archimedes Point" for totality of the Christian Gospel tradition.==== |
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Jerome goes into greatest detail confirming that the ''Gospel of the Hebrews'' was composed in Hebrew.<ref>Jerome, ''Commentary on Isaiah'' 4</ref><ref>Jerome, ''Commentary on Ezekiel'' 16:3</ref><ref>Jerome, ''Commentary on Isaiah'' 40:9</ref><ref>Jerome, ''Commentary on Micah'' 7:6</ref> Jerome explains that the ''Gospel of the Hebrews'', was written in the Chaldee and Syriac language but in Hebrew script. It had been translated into Greek but that translation had been lost. Therefore he translated it into both Latin and Greek.<ref>Jerome, ''Against Pelagius'' 3:2</ref><ref>Jerome, ''Commentary on Matthew'' 2</ref><ref name="Jerome, On Illustrious Men, 2"/> The Hebrew original was preserved in the library of Caesarea, which Pamphilus gathered.<ref>Jerome, ''On Illustrious Men'' 3</ref> |
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The last half of the 19th Century saw a flurry of scholarly activity with the "Triology" being written by Hilgenfeld, Hanmann and Nicholson. They argued that the Gospel of the Hebrews formed the "Archimedes Point" for totality of the Christian Gospel tradition. |
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Today almost all scholars agree the ''Gospel of the Hebrews'' existed in Hebrew, Greek and Latin. Edwards, Nicholson, Hilgenfeld, Handmann and others believe that it was originally written in Hebrew and was meant for Hebrew readers.<ref name="Schoemaker, p.198">Schoemaker, p.198</ref> Others such as Ehrman believe it was probably composed in Greek <ref name="ReferenceB"/><ref>Peter Lebrecht Schmidt "'Und es war geschrieben auf Hebraisch, Griechisch, und Lateinisch: Hiernymus, das Hebraer-Evangelium, und seine mitterlaterliche Rezeption," ''Filologia Mediolatina'' 5 (1998), 49-93</ref> |
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<ref> |
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{{Cite book |
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| last =Archibald Hamilton Charteris, Johannes Kirchhofer |
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| first = |
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| authorlink = |
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| coauthors = |
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| title =Canonicity: a collection of early testimonies to the canonical books of the New Testament |
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| publisher = William Blackwood |
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| date = 1880 |
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| location = |
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| pages = lxviii |
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| url = http://books.google.com/books?id=78AwAAAAYAAJ&pg=PR68&dq=%22gospel+of+the+Hebrews%22+%22Archimedes+Point%22+Hilgenfeld&cd=1#v=onepage&q=%22gospel%20of%20the%20Hebrews%22%20%22Archimedes%20Point%22%20Hilgenfeld&f=false |
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| doi = |
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| id = |
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| isbn = }} |
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</ref> |
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<ref> |
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{{Cite book |
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| last =Handmann |
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| first = Rudolf |
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| authorlink = |
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| coauthors = |
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| title = Das Hebräer-Evangelium |
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| publisher = J. C. Hinrichs |
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| date = 1880 |
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| location = |
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| pages = 124-127 |
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| url = |
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| doi = |
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| id = |
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| isbn = }} |
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</ref> |
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Edward Byron Nicholson published The Gospel according to the Hebrews in 1879 and it has since remained in print. After an extensive study of the external evidence he found that "Gospel of the Hebrews" was written in Aramaic, but with Hebrew characters. Some in the Early Church believed it was written by the Apostles, while others including the Nazarenes and Ebionites, said it was composed by Matthew. Irenaeus spoke of it as Matthew's Gospel as did Epiphanius and Jerome. (Jerome translated it into Greek). Papias narrated a story found in it, Hegesippus quoted it as did Origen and Clement of Alexandria actually cited it as Scripture. The Gospel remained respected and authoritative to the middle of the fourth century. |
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===Nazarene communities=== |
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<ref> |
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{{Cite book |
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| last = Nicholson |
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| first = Edward Byron |
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| authorlink = |
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| coauthors = |
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| title = The Gospel According to the Hebrews |
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| publisher = BiblioBazaar, LLC |
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| date = 2009 |
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| location = |
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| pages = 1-26 |
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| url = http://books.google.fr/books?id=QVAVAAAAYAAJ&pg=PA26&dq=%22authorship+of+the+Gospel+according+to+the+Hebrews%22+assigned+Matthew+%22called+the+Gospel+according+to+the+hebrews%22+%22+Hebrew+characters%22+%22We+may+now+sum+up+the+external+evidence%22&hl=en&cd=1#v=onepage&q=%22authorship%20of%20the%20Gospel%20according%20to%20the%20Hebrews%22%20assigned%20Matthew%20%22called%20the%20Gospel%20according%20to%20the%20hebrews%22%20%22%20Hebrew%20characters%22%20%22We%20may%20now%20sum%20up%20the%20external%20evidence%22&f=false |
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| doi = |
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| id = |
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| isbn = }} |
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</ref> |
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Indeed the Fathers of the Church, while the Gospel of the Hebrews was yet extant in its entirety, referred to it always with respect, often with reverence. Some of of the Church Fathers unhesitatingly wrote of it being the work of Matthew and no Church Father ever challenged Matthean authorship of the Gospel of the Hebrews. |
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Early Jewish Christians were thought to have been called Nazarenes (Nazoreans). According to the synoptic Gospel of Mathew, the term Nazarene was first applied to Jesus due to his living in a town named [[Nazareth]].<ref>''Gospel of Matthew'' 2 . 23</ref> Controversy over the existence of such a town, and whether it was founded by Nazarenes, continues. A town of Nazareth may have been founded as a place of gathering of nazarites from the Nazarene sect. The term "[[nazirite]]" comes from the Hebrew word nazir meaning "consecrated" or "separated", exemplified by the story of Samson, Samuel, and David. The relationship between [[consecrated]], [[anointing|anointed]], [[messiah]], [[baptized]], and [[christened]] would indicate that "Jesus the Nazarite" and "Jesus the Christ" were the same person. A Nazarene warrior cult may have existed prior to Jesus, and may go back to the time of [[Judas Maccabeus]]. After his death, it was the term used to identify the Jewish Sect that believed Jesus was the Messiah. When this group grew into the Gentile world, they became known as Christians. By the fourth century, Nazarenes were considered orthodox Christians who embraced the Jewish Law, but rejected Hebrew Heresies. |
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<ref> |
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{{Cite book |
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| last = Nicholson |
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| first = Edward Byron |
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| authorlink = |
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| coauthors = |
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| title = The Gospel According to the Hebrews |
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| publisher = BiblioBazaar, LLC |
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| date = 2009 |
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| location = |
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| pages = 78-82 & 90-108 |
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| url = http://books.google.fr/books?id=QVAVAAAAYAAJ&pg=PA82&dq=%22Fathers+of+the+church%22+%22accepted+it%22+%22gospel+according+to+the+hebrews+was%22+extant+respect+reverence+%22the+work+of+matthew%22+approval&hl=en&cd=2#v=onepage&q=%22Fathers%20of%20the%20church%22%20%22accepted%20it%22%20%22gospel%20according%20to%20the%20hebrews%20was%22%20extant%20respect%20reverence%20%22the%20work%20of%20matthew%22%20approval&f=false |
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| doi = |
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| id = |
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| isbn = }} |
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</ref> |
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====A Proto-Lucan basis for the Gospel according to the Hebrews==== |
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The Nazarenes are generally accepted as being the first [[Christians]] who were led by [[James the Just]], who was said to be the brother of [[Jesus]]. He led the Church from Jerusalem and had a special experience of the Risen Lord.<ref>''The Oxford Dictionary of the Christian Church,'' F.L. Cross and E.A. Livingston (1988-92)''The Oxford Dictionary of the Christian Church'', Oxford University Press p 597&722.</ref> |
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P. Parker argued that ''Gospel of the Hebrews'' was the second source used in the ''Gospel of Luke''. His theory was that the Gospel of Mark and the Gospel of the Hebrews ([http://books.google.ca/books?id=qh7b4o6JQpIC&pg=PA152&lpg=PA152&dq=Aramaic+matthew++%22The+special+sources+may+be+roughly+equated+with+Streeter's+M+and+L%22&source=bl&ots=CAsNiP8nVQ&sig=immjJFyZRoEjVtx73DWH0a5HYYk&hl=en&ei=AUZBSvO9LcLllAeclqn8CA&sa=X&oi=book_result&ct=result&resnum=1#v=onepage&q=Aramaic%20matthew%20%20%22The%20special%20sources%20may%20be%20roughly%20equated%20with%20Streeter's%20M%20and%20L%22&f=false the Aramaic being translated into Greek - '''see Diagram''']) were the sources for the Gospels of Matthew and Luke. |
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<ref> |
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{{cite journal |
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|last1=Pierson Parker |
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|year=Dec., 1940 |
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|title= A Proto-Lucan basis for the Gospel according to the Hebrews |
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|journal=Journal of Biblical Literature |
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|volume= Vol. 59 |
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|pages= pp. 471-478 |
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|url= http://www.jstor.org/pss/3262407 |
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|doi= }} |
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</ref> |
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<ref> |
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{{cite book |
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|title=The Synoptic Problem: a Critical Analysis |
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|last=Farmer |
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|first=William |
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|authorlink |
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|coauthors |
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|year= 1981 |
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|publisher=New York: Macmillan |location= |
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|page= 196|pages= |
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|url= |accessdate=}} |
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</ref> |
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<ref> |
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{{cite book |
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|title=Introduction to the New Testament |
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|last=Harrison |
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|first=Everett Falconer |
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|authorlink= |coauthors= |
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|year= 1971|publisher=Wm. Eerdmans |
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|location= |isbn=0802847862, 9780802847867 |
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|page=152 |pages= }} |
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</ref> |
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James Edwards takes this theory and revises it as follows: |
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*The tradition of the Gospel of the Hebrews extends from the late first century onwards. Ignatius, Papias, Irenaeus, Clement of Alexandria, Pantaenus, Hegesippus, Hippolytus, Origen, Eusebius of Caesarea, Ephrem of Syria, Didymus of Alexandria, Epiphanius, John Chrysostom, Jerome, Theodoret, Marius Mercator, Philip Sidetes, the Venerable Bede, Nicephorus, and Sedulius Scottus attest to its existance. When references to the Hebrew Gospel by Pope Damasus, the Islamic Hadith, the scolia in Sinaiticus, and tractate Sabbat 116 in the Babylonian Talmud are added to this number, the list lengthens to over two dozen different witnesses. |
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* Witnesses to the Gospel of the Hebrews are transmitted primarily in Greek and Latin, although one occurs in Arabic in the Islamic Hadith, and second in Aramaic in the Babylonian Talmud. |
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* One dozen ancient witnesses attribute the Gospel of the Hebrews to the apostle Matthew. No father or ancient source attributes the Hebrew Gospel to anyone other than the apostle Matthew. |
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* Eleven ancient witnesses specify that the Gospel of the Hebrews was written in Hebrew. |
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* The Gospel of the Hebrews occupied the "disputed" category of a select six or eight books throughout early Christianity, and is cited more frequently and positively alongside canonical texts than is any other noncanonical document. |
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* The Gospel of the Hebrews enjoyed wide circulation and esteem in early Christianity. No noncanonical text appears in patristic prooftexts as often and as favorably as does the Hebrew Gospel. |
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* The Gospel of the Hebrews, is most probably one of the eyewitness sources that Luke used as a source of the Third Gospel and to which he refers in the prologue. |
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*In the ancient Church writing where we should find Q, instead we find the Gospel of the Hebrews. The "Q" hypothesis is not defensible on the basis of scholarly evidence, and should be abandoned. Schleiermacher's original proposal of what became the "Q" hypothesis was based on faulty scholarly conclusions, and there is no evidence, as "Q" maintains, of a written compendium of Jesus' sayings in early Christianity. |
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<ref> |
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{{cite book |
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|title= The Hebrew Gospel and the development of the synoptic tradition |
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|last= Edwards |
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|first= J.R. |
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|year= 2009 |
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|publisher= Wm. B. Eerdmans |url=http://books.google.fr/books?id=Vs9YXAB_axYC&printsec=frontcover&dq=Edwards+The+Hebrew+Gospel+and+the+Development+of+the+Synoptic+Tradition&hl=en&ei=WZDES7DwA5H-Nae1waoO&sa=X&oi=book_result&ct=result&resnum=1&ved=0CDMQ6AEwAA#v=onepage&q&f=false |
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|isbn= 0802862349 |
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|page= 259-2623 |accessdate=}} |
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</ref> |
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<ref> |
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''The following are some of the most recent reviews:'' |
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* “This landmark study, a decade in the making, advances a bold and fresh interpretation of Gospel origins that seem sure to generate interest, debate and controversy for some time to come. Against the established ‘Two Source’ (Mark and ‘Q’) and the increasingly popular ‘Farrer-Goulder’(Mark, Matthew, Luke) hypotheses, Edwards revives and older scholarly fascination with the mysterious ‘Hebrew Gospel’ that was held in high regard by many church fathers and attributed to Matthew the apostle. Drawing on patient study of patristic quotations and on Semitisms in the Gospel of Luke, Edwards proposes that the Third Evangelist used a single gospel document in Hebrew both for his special material and for his overall narrative outline (together with Mark and a much more compact ‘double tradition’ also known to the later canonical Matthew). This is an important and exciting work that offers students an excellent introduction to early Christian views of the Gospel tradition – and it gives Synoptic scholars much to chew on!” – '''Marcus Bockmuehl, University of Oxford''' |
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The Fathers of the Church believed the Nazarenes used the ''Gospel of the Hebrews''.<ref name="Jerome, On Illustrious Men, 2">Jerome, ''On Illustrious Men'', 2</ref><ref>Epiphanius, ''Panarion'' 30</ref> |
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* “For a long time, scholarship on the Synoptic Gospels has stalemated around well-worn questions. James Edwards’s fascinating and well-researched study opens up an angle that needs to be heard today. This book is a real contribution that will be studied and discussed for years to come!” – '''Loren T. Stuckenbruck, Princeton Theological Seminary''' |
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===Ebionite communities=== |
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* “CAN I discover fresh information about the Jewish origins of Christianity by studying the Ebionites?” This is the kind of research proposal, presented to me, which is likely to founder for lack of precise data. And the same could be true for alternative studies of the Gospel of the Nazarenes and the Gospel of the Hebrews. But, after a decade of work, James Edwards offers a specific approach to this material, reinforced by twin support from two areas of evidence, which could stand a chance of success. The context is the enigmatic relationships and differences between the first three canonical Gospels that constitute the synoptic problem. Edwards’s solution concentrates on the material special to Luke’s Gospel; he catalogues the high incidence of Semitisms in this material (contrasted with Luke’s good Greek style), and explains this as due to the use of the Hebrew Gospel as an unmodified source (the “eyewitnesses” that Luke’s prologue tells us he used). But how do we know about this Hebrew Gospel? Here Edwards catalogues both references to and quotations from the Hebrew Gospel in 19 Church Fathers and other ancient sources in the first nine centuries of the Christian era. He argues the thesis that such quotations correlate more closely with Luke’s special material than with the existing Greek texts of Matthew and Mark. The argument for the link with Luke is not new, but Edwards certainly treats it more comprehensively. An English scholar, E. B. Nicholson, in The Gospel according to the Hebrews (1879), had suggested that Matthew wrote two versions of his Gospel: one in Greek, which we have, and another in Hebrew, which was used by Luke. In the 20th century, discussions of the Hebrew Gospel traditions have tended to divide the material into three (the Gospels of the Ebionites, the Nazarenes, and the Hebrews); in 1992, A. F. J. Klijn’s Jewish-Christian Gospel Tradition attributed the Hebrew Gospel to Egyptian Christians of the mid-second century. There is scepticism about the patristic evidence and the historical usefulness of this Gospel tradition. Edwards tries hard to sustain his case. He uses a lovely image of Dresden’s Frauenkirche in which Luke’s “Semitisms” (not the more usual “Septuagintalisms”) are the rescued black stones used in the reconstructed building. He seeks to explain why no copy of the Hebrew Gospel is extant. His simplified chart of synoptic relationships is able to dispense with the equally hypothetical “Q” source. And some 70 pages of appendices that document original texts and translations allow readers to form their own opinions. - '''Dr John Court, Honorary Senior Research Fellow in Biblical Studies at the University of Kent at Canterbury.''' |
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Irenaeus wrote that they used only Matthew's Gospel.<ref>Irenaeus, ''Against Heresies'', 1 . 26 . 2</ref> But, Eusebius wrote that the Ebionites used only the ''Gospel of the Hebrews''.<ref>Eusebius, ''Church History'', 3 . 27 . 4</ref> This confusion is clarified by Epiphanius who explained that the Ebionites used the ''Gospel of the Hebrews'' written by Matthew. Although the Ebionites may have "edited it" according to their [[Oral tradition]], they never composed a gospel of their own.<ref>Epiphanius, ''Panarion'', 30</ref> |
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* {{cite book |
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The origin of the name Ebionite (or Ebionaean) <ref>Hippolytus ''Refutation of All Heresies'' 7 . 22</ref> is debated. [[Tertullian]], [[Irenaeus]], [[Hippolytus of Rome]], [[Epiphanius]], and [[Jerome]] ascribed the movement to a heretic named Ebion or Hebion.<ref>Tertullian ''The Prescription Against Heretics'' 33, ''On the Flesh of Christ'' 14.18.; Irenaeus ''Against Heretics'' 5.1.3.; Hippolytus of Rome ''Refutation of All Heresies'' 7.23. - Heresy of Theodotus; and Epiphanius ''Heresies'' 30.</ref> Others claim the name Ebionite means "poor one" and is derived from Matthew 5:3, for they rejected material wealth.<ref>[[Eusebius]] and [[Origen]] both claimed the Ebionites' appellation was a term of derision indicating a poverty in intellect, rather than material possessions. Eusebius ''Church History'' 3.27.; Origen ''Origen de Principiis'' 4.22.</ref> Conflict grew between them and other Christians when the Ebionites failed to embrace the [[Christian Church|Church]] doctrines of [[chastity]] or [[celibacy]] as well as the concept of the Virgin birth. They believed Jesus was begotten of God at his baptism. |
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|title=''Jim West (2010)'' Review of The Hebrew Gospel & the Development of the Synoptic Tradition, ''Scribd.'' |
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|url= |
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|accessdate=}} |
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* {{cite book |title=''James R. Edwards, Ph.D. Fuller Theological Seminary New Testament Studies, University of Zürich, Switzerland; '', Bruner-Welch Professor of Theology and Member of the Center of Theological Inquiry, Princeton, N.J.|url=http://www.whitworth.edu/academic/faculty/index.aspx?username=jedwards|accessdate=}} |
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Conflict also grew over the issue of the Mosaic law, which the Ebionites believed remained in full force.<ref>Hippolytus ''Refutation of All Heresies'' 7.22.</ref> They are said to have rejected Paul's teachings and used only one Gospel, the ''Gospel of the Hebrews''.<ref>F.L. Cross and E.A. Livingston (editors), ''The Oxford Dictionary of the Christian Church,'' Oxford University Press, 1990 p.438</ref> |
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* {{cite book |title=''Matt Sutherland (2010)'' Review of The Hebrew Gospel & the Development of the Synoptic Tradition, ''Mead wa.''|url=http://www.christianbook.com/hebrew-gospel-the-development-synoptic-tradition/james-edwards/9780802862341/pd/862341|accessdate=}} |
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==Titles== |
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{{See also|Jewish-Christian Gospels}} |
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* {{cite book |title=James Edwards asserts existence of a Hebrew Gospel |url=http://news.whitworth.edu/2010/04/whitworth-professor-of-theology.html|accessdate=}} |
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The title "The Gospel of the Hebrews" designates merely the class of readers among whom it circulated. They were Jewish Christians (or a particular sect of such) who still spoke the Aramaic language.<ref>W. R. Schoemaker, ''The Gospel According to the Hebrews'', (1902) The University of Chicago Press. p.197</ref>{{Citation needed|date=May 2010}} |
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* {{cite book |title= That Old Synoptic Problem - by Scot McKnight |url=http://blog.beliefnet.com/jesuscreed/2010/02/that-old-synoptic-problem.html|accessdate=}} |
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=== List of names === |
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*''Gospel of the Hebrews'' |
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*''Gospel of the Apostles'' |
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*''Gospel of the Twelve Apostles'' |
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*''The Hebrew Gospel'' |
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*''Aramic M'' (Modern Hypothetical title not found in the Early Church) |
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*''Gospel of the Nazarenes'' (Modern Hypothetical title not found in the Early Church) |
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* {{cite book |title= Audio |url=http://webcache.googleusercontent.com/search?q=cache:k8AGuJeXxvoJ:wcppc.org/conf-info/2011-speakersstaff/james-r-edwards+Edwards+review+OR+reviews+OR+scholarly+%22The+Hebrew+Gospel+and+the+Development+of+the+Synoptic+Tradition%22&cd=25&hl=en&ct=clnk&gl=ca |
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=== Early Christianity=== |
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|accessdate=}}</ref> |
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===Summary=== |
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Many early Christian writers came to believe that there was only one Hebrew gospel in circulation in the early church. In the ''Catalog of Eusebius'', only one Hebrew gospel is listed: "And among these some have placed also the ''Gospel of the Hebrews'' with which those of the Hebrews that have accepted Christ are especially delighted." <ref>Eusebius, ''Church History'', Eusebius, 3 . 25 . 5</ref> |
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There remains strong disagreement in this area of biblical scholarship. The mainline position still holds that the ''Gospel of the Hebrews'' is an apostate compilation from the canonical Matthew in Greek. However the mainline position has been challenged by a number of scholars, including Lessing, Hilgenfeld, Zahn, Harnack, Handmann, Kruger, McGiffert, Ropes, Nicholson and Edwards . They argue that the ''Hebrew Gospel'' in its earliest form contained a tradition independent of both Matthew and Luke, and represented a primitive stage of the collected evangelic narrative. This gospel is at least as old as, and probably older than, the synoptic gospels of our canon; that it issued from the common early gospel tradition, and so may be a source of, or at least a concomitant of, our canonical Matthew and Luke. Some believe it was written by Matthew himself. |
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<ref> |
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{{cite book |
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|title=The Gospel According to the Hebrews |last=Schoemaker |
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|first=W. R. |
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|authorlink= |coauthors= |year=1902 |
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|publisher=The University of Chicago Press |location= |
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|isbn= |page= |pages= 200-201 |
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|url=http://www.jstor.org/pss/3137321 |
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|accessdate=}} |
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</ref> |
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<ref> |
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{{cite book |
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|title= The Hebrew Gospel and the development of the synoptic tradition |
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|last= Edwards |
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|first= J.R. |
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|year= 2009 |
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|publisher= Wm. B. Eerdmans |url=http://books.google.fr/books?id=Vs9YXAB_axYC&printsec=frontcover&dq=Edwards+The+Hebrew+Gospel+and+the+Development+of+the+Synoptic+Tradition&hl=en&ei=WZDES7DwA5H-Nae1waoO&sa=X&oi=book_result&ct=result&resnum=1&ved=0CDMQ6AEwAA#v=onepage&q&f=false |
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|isbn= 0802862349 |
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|page= xxiii-xxxiv |accessdate=}} |
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</ref> |
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==Readership== |
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Epiphanius too claims that there was only one Hebrew gospel: "They call it the ''Gospel of the Hebrews'' for, in truth, Matthew alone in the New Covenant expounded and declared the Gospel in Hebrew using Hebrew script." <ref>Epiphanius, ''Panarion'', 30 . 3 . 7</ref> |
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Jerome identifies the readers of this gospel as observant Jews, distinct from the culturally assimilated and Hellenized Jews, for whom the Greek Septuagint had been translated from Hebrew. It was used extensively by the followers of Hegesippus, Merinthus and Cerinthus as well as by the Ebionites and the Nazarenes. |
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According to Pantaenus, it was in circulation in India, having been brought there by Bartholomew.<ref>Eusebius, ''Church History'' 5 . 10 . 3</ref> Pantaenus became head of the School in Alexandria and was responsible for much of the Library in Caesarea. In this library was preserved a copy of the ''Gospel of the Hebrews''. The Nazarenes of Beroea gave a copy to Jerome.<ref>Jerome, ''On Illustrious Men'' 3</ref> |
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=== Modern historical scholarship === |
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=== Language of the Gospel === |
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Modern scholars, however, have called this into question. After explaining in great detail why the Church Fathers such as Epiphanius and Jerome were in error, Wilhelm Schneemelcher argues that there are three distinct Jewish Gospels: |
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Irenaeus believed Matthew issued a written ''Gospel of the Hebrews'' in their own language while Peter and Paul were preaching at Rome and laying the foundations of the Church.<ref>Irenaeus, ''Against Heresies'' 3:1</ref> Hegesippus said it was written in Syriac. <ref>Eusebius, ''Ecclesiastical History'', 3:22</ref> Eusebius, also maintained this Gospel was written in Hebrew script as did Nicephorus.<ref>Eusebius, ''Ecclesiastical History'' 3:24</ref> <ref> Nicephorus, Patriarch of Constantinople, in his Stichometry</ref><ref>Eusebius, ''Theophania'' 4:12</ref> Epiphanius writes that the Ebionites only the ''Gospel of the Hebrews'', which was expounded and declared in Hebrew using Hebrew script.<ref>Epiphanius, ''Panarion'' 30:3</ref> |
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# The ''Gospel of the Nazarenes'', which was read in Semitic speech and used among the Nazarenes and was similar to canonical Matthew. |
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# The ''Gospel of the Ebionites'', which was used by heretical Jewish Christians. |
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# The ''Gospel of the Hebrews'', which has no special relationship to any one of the canonical gospels, but contains syncretistic elements, and shows the heretical character of the Jewish Christian. |
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Jerome goes into greatest detail confirming that the ''Gospel of the Hebrews'' was composed in Hebrew. <ref>Jerome, ''Commentary on Isaiah'' 4</ref> <ref>Jerome, ''Commentary on Ezekiel'' 16:3</ref> <ref>Jerome, ''Commentary on Isaiah'' 40:9</ref> <ref>Jerome, ''Commentary on Micah'' 7:6</ref> Jerome explains that the ''Gospel of the Hebrews'', was written in the Chaldee and Syriac language but in Hebrew script. It had been translated into Greek but that translation had been lost. Therefore he translated it into both Latin and Greek. <ref>Jerome, ''Against Pelagius'' 3:2</ref> <ref>Jerome, ''Commentary on Matthew'' 2</ref> <ref>Jerome, ''On Illustrious Men'', 2</ref> The Hebrew original was preserved in the library of Caesarea, which Pamphilus gathered. <ref>Jerome, ''On Illustrious Men'' 3</ref> |
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Others have assumed, together with early Christian authors, that there was only one [[Hebrew Gospel]]. The title ''Gospel of the Nazarenes'' is a scholarly neologism, that does, however, harken back to a single use in the 13th century. Both the titles used to refer to the gospel(s), and how the fragments should be assigned have generated a great deal of confusion. |
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Today almost all scholars agree the ''Gospel of the Hebrews'' existed in Hebrew, Greek and Latin. Edwards, Nicholson, Hilgenfeld, Handmann and others believe that it was originally written in Hebrew and was meant for Hebrew readers.<ref name="Schoemaker, p.198">Schoemaker, p.198</ref> Others such as Ehrman believe it was probably composed in Greek <ref>Bart D. Ehrman, ''Lost Christianities''. 15</ref> <ref>Peter Lebrecht Schmidt "'Und es war geschrieben auf Hebraisch, Griechisch, und Lateinisch: Hiernymus, das Hebraer-Evangelium, und seine mitterlaterliche Rezeption," ''Filologia Mediolatina'' 5 (1998), 49-93</ref> |
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The position of Parker and his followers is that there is only one Hebrew gospel, the ''Gospel of the Hebrews'' but that there were several editions of this one gospel in the Early Church.<ref>{{cite journal |title= ''Parker (1940)'' |pages=471|url=http://www.jstor.org/pss/3262407 |doi= }}</ref> |
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===Nazarene communities=== |
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Although there is still ongoing debate about the Hebrew Gospel(s) and "only the very daring, nowadays, venture on speculations in regard to the ''Gospel of the Hebrews'' ", [http://ext.sagepub.com/cgi/pdf_extract/39/10/437] most scholars agree with Schneemelcher when he says, "Thus the number of Jewish Gospels -- whether there be one, two or three such gospels -- is uncertain, the identification of the several fragments is also uncertain and, finally the character and the relationship to one another of the several Jewish gospels is uncertain."<ref>Wilhelm Schneemelcher, (1991) ''New Testament Apocrypha'', . Vol. 1, James Clarke & Co. Ltd. p135. ISBN 0664227228, 9780664227227</ref> |
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Early Jewish Christians were thought to have been called Nazarenes (Nazoreans). According to the synoptic Gospel of Mathew, the term Nazarene was first applied to Jesus due to his living in a town named [[Nazareth]].<ref>''Gospel of Matthew'' 2 . 23</ref> Controversy over the existence of such a town, and whether it was founded by Nazarenes, continues. A town of Nazareth may have been founded as a place of gathering of nazarites from the Nazarene sect. The term "[[nazirite]]" comes from the Hebrew word nazir meaning "consecrated" or "separated", exemplified by the story of Samson, Samuel, and David. The relationship between [[consecrated]], [[anointing|anointed]], [[messiah]], [[baptized]], and [[christened]] would indicate that "Jesus the Nazarite" and "Jesus the Christ" were the same person. A Nazarene warrior cult may have existed prior to Jesus, and may go back to the time of [[Judas Maccabeus]]. After his death, it was the term used to identify the Jewish Sect that believed Jesus was the Messiah. When this group grew into the Gentile world, they became known as Christians. By the fourth century, Nazarenes were considered orthodox Christians who embraced the Jewish Law, but rejected Hebrew Heresies. |
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<ref>''The Oxford Dictionary of the Christian Church,'' F.L. Cross and E.A. Livingston (1988-92)''The Oxford Dictionary of the Christian Church'', Oxford University Press p 597&722.</ref> |
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The Fathers of the Church believed the Nazarenes used the ''Gospel of the Hebrews''.<ref name="Jerome, On Illustrious Men, 2">Jerome, ''On Illustrious Men'', 2</ref><ref>Epiphanius, ''Panarion'' 30</ref> |
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===Ebionite communities=== |
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Irenaeus wrote that they used only Matthew's Gospel.<ref>Irenaeus, ''Against Heresies'', 1 . 26 . 2</ref> But, Eusebius wrote that the Ebionites used only the ''Gospel of the Hebrews''.<ref>Eusebius, ''Church History'', 3 . 27 . 4</ref> This confusion is clarified by Epiphanius who explained that the Ebionites used the ''Gospel of the Hebrews'' written by Matthew. Although the Ebionites may have "edited it" according to their [[Oral tradition]], they never composed a gospel of their own.<ref>Epiphanius, ''Panarion'', 30</ref> |
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The origin of the name Ebionite (or Ebionaean) <ref>Hippolytus ''Refutation of All Heresies'' 7 . 22</ref> is debated. [[Tertullian]], [[Irenaeus]], [[Hippolytus of Rome]], [[Epiphanius]], and [[Jerome]] ascribed the movement to a heretic named Ebion or Hebion.<ref>Tertullian ''The Prescription Against Heretics'' 33, ''On the Flesh of Christ'' 14.18.; Irenaeus ''Against Heretics'' 5.1.3.; Hippolytus of Rome ''Refutation of All Heresies'' 7.23. - Heresy of Theodotus; and Epiphanius ''Heresies'' 30.</ref> Others claim the name Ebionite means "poor one" and is derived from Matthew 5:3, for they rejected material wealth.<ref>[[Eusebius]] and [[Origen]] both claimed the Ebionites' appellation was a term of derision indicating a poverty in intellect, rather than material possessions. Eusebius ''Church History'' 3.27.; Origen ''Origen de Principiis'' 4.22.</ref> Conflict grew between them and other Christians when the Ebionites failed to embrace the [[Christian Church|Church]] doctrines of [[chastity]] or [[celibacy]] as well as the concept of the Virgin birth. They believed Jesus was begotten of God at his baptism. |
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Conflict also grew over the issue of the Mosaic law, which the Ebionites believed remained in full force.<ref>Hippolytus ''Refutation of All Heresies'' 7.22.</ref> They are said to have rejected Paul's teachings and used only one Gospel, the ''Gospel of the Hebrews''.<ref>F.L. Cross and E.A. Livingston (editors), ''The Oxford Dictionary of the Christian Church,'' Oxford University Press, 1990 p.438</ref> |
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==Titles== |
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{{see also|Jewish-Christian Gospels}} |
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==Non-canonical status == |
==Non-canonical status == |
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One of the ongoing debates is why the ''Gospel of the Hebrews'' was left out of the Canon when the Church Fathers wrote that it was composed by Matthew. Origen and Eusebius classed it among the "disputed writings" which some reject, but which others class with the accepted books |
One of the ongoing debates is why the ''Gospel of the Hebrews'' was left out of the Canon when the Church Fathers wrote that it was composed by Matthew. Origen and Eusebius classed it among the "disputed writings" which some reject, but which others class with the accepted books. And among these some have also placed the ''Gospel according to the Hebrews'' , with which those Hebrews who accept Christ are especially delighted.<ref>''C. H.'' III xxv 5</ref> Hence there must have been a large body of Jewish Christians who regarded it as their authority regarding the life, work, and teaching of Jesus. Jerome often cites it as though it were a trustworthy source. Beyond this we know very little of its status.<ref name="Schoemaker, p.198"/> |
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=== Allegations of deliberate suppression of the Hebrew Gospel === |
=== Allegations of deliberate suppression of the Hebrew Gospel === |
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It has been claimed that the rivalry between Gentile Christians and Jewish Christians brought about the intentional destruction of Hebrew texts. The doctrinal reason centered on Adoptionism. This theology was a minority Hebrew Christian belief that Jesus was merely human, being born of a physical union between Joseph and Mary.<ref>Bart D. Ehrman, ''Truth and fiction in The Da Vinci code: a historian reveals what we really know about Jesus, Mary Magdalene, and Constantine'', (2004) Oxford University Press US, p19</ref> He only became [[divinity|divine]], by adoption at his [[baptism of Jesus|baptism]], being chosen because of his sinless devotion to the will of God.<ref>Ed Hindson & Ergun Caner, ''The Popular Encyclopedia of Apologetics: Surveying the Evidence for the Truth of Christianity'' (2008) Harvest House Publishers, p17</ref> The Adoptionist view may date back almost to the time of Jesus reconciling the claims that Jesus was the [[Son of God]] with the radical monotheism of Judaism.<ref>New World Encyclopedia</ref> |
It has been claimed that the rivalry between Gentile Christians and Jewish Christians brought about the intentional destruction of Hebrew texts. The doctrinal reason centered on Adoptionism. This theology was a minority Hebrew Christian belief that Jesus was merely human, being born of a physical union between Joseph and Mary.<ref>Bart D. Ehrman, ''Truth and fiction in The Da Vinci code: a historian reveals what we really know about Jesus, Mary Magdalene, and Constantine'', (2004) Oxford University Press US, p19</ref> He only became [[divinity|divine]], by adoption at his [[baptism of Jesus|baptism]], being chosen because of his sinless devotion to the will of God.<ref>Ed Hindson & Ergun Caner, ''The Popular Encyclopedia of Apologetics: Surveying the Evidence for the Truth of Christianity'' (2008) Harvest House Publishers, p17</ref> The Adoptionist view may date back almost to the time of Jesus reconciling the claims that Jesus was the [[Son of God]] with the radical monotheism of Judaism.<ref>New World Encyclopedia</ref> Both the primary gospels i.e. (the'' Gospel of the Hebrews'' and the ''Gospel of Mark'') had similar adoptionist views of the incarnation, but the'' Gospel of the Hebrews'' was the most radical. Jesus was seen to be "adopted" at his baptism when the voice from heaven declared: "You are my beloved Son,'' this day have I begotten you''" <ref>Pamela E. Kinlaw, ''The Christ is Jesus: metamorphosis, possession, and Johannine christology'' (2005) Issue 18 of Academia Biblica, Society of Biblical Lit, p130. ISBN 1589831659, 9781589831650 |
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[http://books.google.com/books?id=7LfL6E50ZWgC&pg=PA46&dq=Adoptionism+adopted+%22by+god%22+virgin%22this+day+I+have+begotten+you%22+%22+The+Gospel+of+the+Hebrews+differs+in+a+single+but+crucial+respect%22&cd=1#v=onepage&q=Adoptionism%20adopted%20%22by%20god%22%20virgin%22this%20day%20I%20have%20begotten%20you%22%20%22%20The%20Gospel%20of%20the%20Hebrews%20differs%20in%20a%20single%20but%20crucial%20respect%22&f=false] |
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[http://books.google.com/books?id=7LfL6E50ZWgC&pg=PA46&dq] |
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[http://books.google.com/books?id=ofmi9a9ZjfwC&pg=PA55&dq=%22Adoptionist+Christology%22+%22heretical+in+character%22+%22+Gospel+of+the+hebrews+MOST+OFTEN+mentioned%22&as_brr=3&cd=1#v=onepage&q=%22Adoptionist%20Christology%22%20%22heretical%20in%20character%22%20%22%20Gospel%20of%20the%20hebrews%20MOST%20OFTEN%20mentioned%22&f=false] |
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[http://books.google.com/books?id=ofmi9a9ZjfwC&pg] |
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[http://books.google.com/books?id=gEsP1lEt5CwC&pg=PA257&dq |
[http://books.google.com/books?id=gEsP1lEt5CwC&pg=PA257&dq=divine+%22Matthew+and+Luke%22+%22Gospel+of+John+we%22++beyond+conception+%2 John Ross Carter, ''Of human bondage and divine grace: a global testimony'', Open Court Publishing, 1992]p. 257</ref> |
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By the end of the Second century, Adoptionism was declared a heresy and it was formally rejected by the [[First Council of Nicaea]] (325), which wrote the [[Nicene Creed|orthodox doctrine of the Trinity]] and identified Jesus as eternally begotten of the Virgin Mary. The Roman Emperor [[Constantine]],<ref>who converted to Christianity in the early 300s</ref> fostered the faith as an imperial religion. He is thought to have collaborated in allowing wholesale codification of Christian "orthodoxy," at the expense of alternative views which once held wide currency. [http://books.google.com/books?id=GtdzmykR_XMC&pg=PA114&dq=%22+Was+there+a+conspiracy+against+the+lost+books+of+the+Bible%3F%22&num=100#v=onepage&q=%22%20Was%20there%20a%20conspiracy%20against%20the%20lost%20books%20of%20the%20Bible%3F%22&f=false] |
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Alleged attempts to obliterate Christianity's Jewish roots by destroying the ''The Gospel of the Hebrews'', ultimately failed, because the writings of the Church Fathers preserved much of text which was otherwise destroyed or lost. [http://www.jesusmystery.com/article.php?sec=2&arc=2] |
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===Argument of a "limited Hebrew sphere" === |
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It is true that this gospel should not to be classed with the heretical gospels such as Marcion, nor with apocryphal Gospels of James and Nicodemus. It differs from the former in that it does not deviate from any major mainstream Christian beliefs about Jesus. It differs from the latter in that it narrated particulars mostly relating to the public ministry of Jesus. |
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The ''Gospel of the Hebrews'' differs from the Biblical accounts only in that it is florid in style, diffuse in the relation of incidents, and inclined to sectional views of doctrine. Its sayings and incidents may have come from the oral tradition or from Matthew. There is still much uncertainty among scholars. |
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By the end of the Second century, Adoptionism was declared a heresy and it was formally rejected by the [[First Council of Nicaea]] (325), which wrote the [[Nicene Creed|orthodox doctrine of the Trinity]] and identified Jesus as eternally begotten of the Virgin Mary. The Roman Emperor [[Constantine]],<ref>who converted to Christianity in the early 300s</ref> fostered the faith as an imperial religion. |
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However, it is a stretch to say it belongs in the canon, but for some "conspiracy". The language of the ''Gospel of the Hebrews'' confined it to a very limited Hebrew sphere, and its sectional character probably discouraged it from attaining a place in the [[Canon]]. <ref>{{cite journal |title=The Net Bible|url=http://net.bible.org/dictionary.php?word=Hebrews,%20Gospel%20According%20To%20The }}</ref> |
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==Content== |
==Content== |
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! Item !! Matthew, Mark, Luke !! John !! Thomas !! Gospel of the Hebrews |
! Item !! Matthew, Mark, Luke !! John !! Thomas !! Gospel of the Hebrews |
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| New Covenant || The central theme of the Gospels |
| New Covenant || The central theme of the Gospels - Love God with all your heart and your neighbor as yourself <ref>"In the Synoptic Gospels this is the "Greatest" Commandment" that sums up all of the "Law and the Prophets"</ref> || The central theme - Love is the New Commandment given by Jesus <ref>Jn 31:34</ref> || Secret knowledge, love your friends <ref>Log 25</ref>||The central theme - Love one another <ref>The Lord says to his disciples: ”And never be you joyful, except when you behold one another with love.” Jerome, ''Commentary on Ephesians''</ref> |
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| Forgiveness || Very important - particularly in Matthew and Luke <ref>Matt 18:21, Lk 17:4</ref> || Assumed <ref>Jn 20:23</ref> || Not mentioned|| Very important - Forgiveness is a central theme and this gospel goes into the greatest detail <ref>In ''the Gospel of the Hebrews'', written in the Chaldee and Syriac language but in Hebrew script, and used by the Nazarenes to this day (I mean the ''Gospel of the Apostles'', or, as it is generally maintained, ''the Gospel of Matthew'', a copy of which is in the library at Caesarea), we find, “Behold the mother of the Lord and his brothers said to him, ‘John the Baptist baptizes for the forgiveness of sins. Let us go and be baptized by him.’ But Jesus said to them, ‘in what way have I sinned that I should go and be baptized by him? Unless perhaps, what I have just said is a sin of ignorance.’” And in the same volume, “‘If your brother sins against you in word, and makes amends, forgive him seven times a day.’ Simon, His disciple, said to Him, ‘Seven times in a day!’ The Lord answered and said to him, ‘I say to you, Seventy times seven.’ ” Jerome, ''Against Pelagius'' 3.2</ref> |
| Forgiveness || Very important - particularly in Matthew and Luke <ref>Matt 18:21, Lk 17:4</ref> || Assumed <ref>Jn 20:23</ref> || Not mentioned|| Very important - Forgiveness is a central theme and this gospel goes into the greatest detail <ref>In ''the Gospel of the Hebrews'', written in the Chaldee and Syriac language but in Hebrew script, and used by the Nazarenes to this day (I mean the ''Gospel of the Apostles'', or, as it is generally maintained, ''the Gospel of Matthew'', a copy of which is in the library at Caesarea), we find, “Behold the mother of the Lord and his brothers said to him, ‘John the Baptist baptizes for the forgiveness of sins. Let us go and be baptized by him.’ But Jesus said to them, ‘in what way have I sinned that I should go and be baptized by him? Unless perhaps, what I have just said is a sin of ignorance.’” And in the same volume, “‘If your brother sins against you in word, and makes amends, forgive him seven times a day.’ Simon, His disciple, said to Him, ‘Seven times in a day!’ The Lord answered and said to him, ‘I say to you, Seventy times seven.’ ” Jerome, ''Against Pelagius'' 3.2</ref> |
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|Resurrection|| Mary and the Women are the first to learn Jesus has arisen <ref>Matt 28:1 Mk16:1 Lk24:1</ref>|| John adds detailed account of Mary's experience of the Resurrection <ref>Jn 20:11</ref>|| '''N'''ot '''A'''pplicable as Gospel of Thomas is a collection of the "sayings" of Jesus, not the events of his life || In the Gospel of the Hebrews is the unique account of Jesus appearing to his brother, [[James the Just]].<ref>Jerome, On Illustrious Men, 2</ref> || |
|Resurrection|| Mary and the Women are the first to learn Jesus has arisen <ref>Matt 28:1 Mk16:1 Lk24:1</ref>|| John adds detailed account of Mary's experience of the Resurrection <ref>Jn 20:11</ref>|| '''N'''ot '''A'''pplicable as Gospel of Thomas is a collection of the "sayings" of Jesus, not the events of his life || In the Gospel of the Hebrews is the unique account of Jesus appearing to his brother, [[James the Just]].<ref>Jerome, On Illustrious Men, 2</ref> || |
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==Selected Bibliography== |
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=== Books === |
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*{{cite book |
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==Bibliography== |
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|title= The Hebrew Gospel and the development of the synoptic tradition |
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|last= Edwards |
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|first= J.R. |
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|year= 2009 |
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|publisher= Wm. B. Eerdmans |url=http://books.google.fr/books?id=Vs9YXAB_axYC&printsec=frontcover&dq=Edwards+The+Hebrew+Gospel+and+the+Development+of+the+Synoptic+Tradition&hl=en&ei=WZDES7DwA5H-Nae1waoO&sa=X&oi=book_result&ct=result&resnum=1&ved=0CDMQ6AEwAA#v=onepage&q&f=false |
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|isbn= 0802862349 |accessdate=}} |
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*Lessing, G. E., (2005) ''New Hypothesis on the Evangelists as Merely Human Historians'', in Philosophical and Theological Writings, trans. and ed. H.B. Nisbet (Cambridge Texts in the History of Philosophy, Cambridge University Press. |
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*{{Cite book |
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| last = Lillie |
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| first = Arthur |
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| authorlink = |
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| coauthors = |
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| title = The Gospel According to the Hebrews |
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| publisher = Kessinger Publishing |
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| date = 2005 |
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| location = |
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| pages = |
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| url = |
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| doi = |
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| id = |
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| isbn = }} |
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*{{cite book |title=The Gospel according to the Hebrews : its fragments translated and annotated |last=Nicholson |first=E.B.|year=2009 |publisher= BiblioBazaar LLC Pub|isbn= 1110739389, |url=http://books.google.fr/books?id=Cb4CAAAAQAAJ&printsec=frontcover&dq=nicholson+%22The+Gospel+According+to+the+Hebrews.%22&hl=en&ei=rYrPS-GMLoSdlgfX2LGfCw&sa=X&oi=book_result&ct=result&resnum=1&ved=0CDQQ6AEwAA#v=onepage&q&f=false |accessdate=}} |
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*{{cite journal |title= ''Parker P. (1933) ''Ancient citations of the gospel according to the Hebrews'','' |url=http://books.google.fr/books?ei=k5zlS_O2BoL6lwfIlNT6Cg&ct=result&q=Parker%20%22Ancient%20citations%20of%20the%20gospel%20according%20to%20the%20Hebrews%22&btnG=Search%20Books&rview=1 |doi= }} Pacific School of Religion Pub. |
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*Parker, P. (1934) ''A partial reconstruction of the Gospel according to the Hebrews'', Pacific School of Religion. |
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*Parker, P. (1953) ''The Gospel Before Mark'', Chicago: University of Chicago Press. |
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*{{Cite book |
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| last = Pick |
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| first = Bernhard |
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| authorlink = |
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| coauthors = |
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| title = The Gospel According to the Hebrews |
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| publisher = Kessinger Publishing |
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| date = 2005 |
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| location = |
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| pages = |
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| url = |
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| doi = |
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| id = |
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| isbn = }} |
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*Trimm, J.S. (2009) ''Gospel according to the Hebrews'', Lulu Publishing. |
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*{{Cite book |
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| last = Weber |
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| first = Christian Friedrich |
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| authorlink = |
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| coauthors = |
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| title = Neue Untersuchung über das Alter und Ansehen des Evangeliums der Hebräer |
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| publisher = Bavarian State Library |
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| date = 1806 |
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| location = |
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| pages = |
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| url = |
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| doi = |
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=== Articles === |
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*Adeney, W.F. (1904–1905) ''The Gospel According to the Hebrews'', The Hibbert Journal 3. |
*Adeney, W.F. (1904–1905) ''The Gospel According to the Hebrews'', The Hibbert Journal 3. |
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*Amphoux, Christian |
*Amphoux, Christian Bernard,(1995) ''L'Evangile selon les Hebreux'', Sources de L'Evangile de Luc, Apochrypha 6, pp. 67 – 77. |
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*{{cite journal |last1=Andrews |first1= M.E.|year=June, 1943 |title= The Historical Gospel |journal=Journal of Biblical Literature |publisher= The Society of Biblical Literature |volume= 62|issue= |pages= pp. |
*{{cite journal |last1=Andrews |first1= M.E.|year=June, 1943 |title= The Historical Gospel |journal=Journal of Biblical Literature |publisher= The Society of Biblical Literature |volume= Vol. 62|issue= |pages= pp.45 – 57 |url=http://www.jstor.org/stable/3262428 |doi= }} |
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*Bartlet, J. V., (1911) ''The Sources of St. Luke's Gospel'', in Studies in the Synoptic Problem, ed. W. Sanday Clarendon, pp. |
*Barnes, A.S. (1905) ''The Gospel According to the Hebrews'', JTS 6. |
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*Bartlet, J. V., (1911) ''The Sources of St. Luke's Gospel'', in Studies in the Synoptic Problem, ed. W. Sanday Clarendon, pp. 313 – 63. |
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*Beatrice, P.F. (2006) ''The 'Gospel According to the Hebrews' in the Apostolic Fathers'', Novum Testamentum, Volume 48, Number 2, Brill Pub. |
*Beatrice, P.F. (2006) ''The 'Gospel According to the Hebrews' in the Apostolic Fathers'', Novum Testamentum, Volume 48, Number 2, Brill Pub. |
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*Brock, S. (1971–1972) |
*Brock, S. (1971–1972) ''A New Testimonium to the 'Gospel according to the Hebrews' '', NTS 18. |
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* |
*Crump, F.C. (1939) ''The Gospel according to the Hebrews'', Catholic University of America. |
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* |
*Dodd, J. (1933) ''The Gospel According to the Hebrews'', Search publishing company. |
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*Dunkerley, Roderic, (1927 28) ''The Gospel According to the Hebrews'', ExpT 39, pp. 437 – 42, 490 – 95. |
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*{{cite book |title= The Hebrew Gospel and the Development of the Synoptic Tradition |last= Edwards |first= J.R. |year= 2009 |publisher= Wm. B. Eerdmans |url=http://books.google.com/books?id=Vs9YXAB_axYC&dq |isbn= 0802862349, 9780802862341|accessdate=}} |
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*Flournoy, P.P. (1903) ''The Gospel according to the Hebrews'', Whittet & Shepperson Pub. |
*Flournoy, P.P. (1903) ''The Gospel according to the Hebrews'', Whittet & Shepperson Pub. |
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*Handmann, Rudolf, (1888) "Das Hebraer |
*Handmann, Rudolf, (1888) "Das Hebraer Evangelium. Ein Beitrag zur Geschichte und Kritik des hebraischen, Matthaus" J.C. Hinrichs Pub. |
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*Hilgenfeld, Adolf, (1866) ''Novem Testementum extra Canonem Receptum,'' Leipzig: T.O. Weigel. |
*Hilgenfeld, Adolf, (1866) ''Novem Testementum extra Canonem Receptum,'' Leipzig: T.O. Weigel. |
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*Jeremias, Joachim, (1980) ''Die Sprache des Lukasevangeliums. Redaktion und Tradition in Nicht |
*Jeremias, Joachim, (1980) ''Die Sprache des Lukasevangeliums. Redaktion und Tradition in Nicht Markusstoff des dritten Evangeliums'', Vanderhoeck & Ruprecht Pub. |
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*Klijn, A.F.J., (1992) ''Jewish |
*Klijn, A.F.J., (1992) ''Jewish Christian Gospel Tradition'', VCSup 17, Leiden: E.J. Brill. |
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*Klijn, A.F.J., and G.J. Reinink, (1973) ''Patristic Evidence for Jewish |
*Klijn, A.F.J., and G.J. Reinink, (1973) ''Patristic Evidence for Jewish Christian Sects'', NovTSup 36, Leiden: Brill. |
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*{{cite journal |last1=Parker |first1= P.|year=Dec., 1940 |title= A Proto Lucan basis for the Gospel according to the Hebrews|journal=Journal of Biblical Literature |volume= Vol. 59 |pages= pp. 471 – 478|url= http://www.jstor.org/pss/3262407 |doi= }} |
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*Lessing, G. E., (2005) ''New Hypothesis on the Evangelists as Merely Human Historians'', in Philosophical and Theological Writings, trans. and ed. H.B. Nisbet (Cambridge Texts in the History of Philosophy, Cambridge University Press, pp. 148–71. |
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*Rolland, Philippe, (1994) ''L'Origine et la Date des Evangiles'', Saint Paul. |
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*{{cite book |title= The Gospel According to the Hebrews|last=Lillie |first=A. |year= 2005 |publisher= Kessinger Publishing |isbn= 1425370519, 9781425370510|url= http://books.google.fr/books?id=aiB5AAAACAAJ&dq=lillie+%22gospel+according+to+the+hebrews%22&hl=en&ei=N7HQS97RNYSKlwfn9qXYDw&sa=X&oi=book_result&ct=result&resnum=1&ved=0CDYQ6AEwAA|accessdate=}} |
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*Schenke, Hans Martin, (2001) ''Das Matthaus Evangelium im mittelagyptischen Dialekt des Koptishen'', Hermes Academic. |
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*{{cite book |title= The Gospel According to the Hebrews: Its fragments translated and annotated|last=Nicholson |first=E.B.|year=1879|publisher= BiblioBazaar LLC Pub|isbn= 1110739389, 9781110739387 |url=http://books.google.com/books?id=Cb4CAAAAQAAJ |accessdate=}} |
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*{{cite journal |last1=Parker |first1= P.|year=Dec., 1940 |title= A Proto-Lucan basis for the Gospel according to the Hebrews|journal=Journal of Biblical Literature |volume= 59 |pages= pp. 471–478|url= http://www.jstor.org/pss/3262407 |doi= }} |
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*{{cite journal |title= ''Parker P. (1933) ''Ancient citations of the gospel according to the Hebrews'','' |url=http://books.google.fr/books?ei=k5zlS_O2BoL6lwfIlNT6Cg&ct=result&q=Parker%20%22Ancient%20citations%20of%20the%20gospel%20according%20to%20the%20Hebrews%22&btnG=Search%20Books&rview=1 |doi= }} Pacific School of Religion Pub. |
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*Parker, P. (1934) ''A partial reconstruction of the Gospel according to the Hebrews'', Pacific School of Religion. |
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*Parker, P. (1953) ''The Gospel Before Mark'', Chicago: University of Chicago Press. |
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*Pick, B. (2005) ''The Gospel According to the Hebrews'', Kessinger Publishing. |
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*Rolland, Philippe, (1994) ''L'Origine et la Date des Evangiles'', Saint-Paul. |
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*Schenke, Hans-Martin, (2001) ''Das Matthaus-Evangelium im mittelagyptischen Dialekt des Koptishen'', Hermes Academic. |
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*Schlatter, Adolf, (1948) ''Der Evangelist Matthaus, seine Sprache, sein Ziel, seine Selbstandigkeit'', Calwer. |
*Schlatter, Adolf, (1948) ''Der Evangelist Matthaus, seine Sprache, sein Ziel, seine Selbstandigkeit'', Calwer. |
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*Schneemelcher, W. (1991) ''New Testament Apocrypha,'' Vol. 1, James Clarke & Co. Ltd. |
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*{{cite book |title=The Gospel According to the Hebrews |last=Schoemaker |first=W. R. |authorlink= |coauthors= |year=1902 |publisher=The University of Chicago Press |location= |isbn= |page= |pages= |url=http://www.jstor.org/pss/3137321 |accessdate=}} |
*{{cite book |title=The Gospel According to the Hebrews |last=Schoemaker |first=W. R. |authorlink= |coauthors= |year=1902 |publisher=The University of Chicago Press |location= |isbn= |page= |pages= |url=http://www.jstor.org/pss/3137321 |accessdate=}} |
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*Schonfield, H.J. (1984) ''According to the Hebrews'', Georg Olms Verlag Pub. |
*Schonfield, H.J. (1984) ''According to the Hebrews'', Georg Olms Verlag Pub. |
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=== En Passant === |
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==External links== |
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''Books on other topics but a few pages to the Gospel of the Hebrews'' |
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*Barnes, W.E. (1893) ''Canonical and Uncanonical Gospels'', Read Books, ISBN 1406712361, 9781406712360 |
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*Cameron, R. (1982) ''The Other Gospels: Non canonical Gospel Texts'', Westminster John Knox Press. |
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*Fisher, G.P. (1866) ''Essays on the Supernatural Origin of Christianity''. Scribner & co. |
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*{{Cite book |
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| last = Klauck |
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| first = Hans Josef |
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| authorlink = |
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| coauthors = |
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| title = Apocryphal gospels: an introduction |
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| publisher = Continuum International Publishing Group |
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| date =2003 |
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| location = |
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*von Döllinger, J.J. (1877) ''The first age of Christianity & the church,'' Vol 1, Allen Publishers. |
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===External links=== |
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*{{cite journal |title=The Net Bible|url=http://net.bible.org/dictionary.php?word=Hebrews,%20Gospel%20According%20To%20The }} |
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*[http://www.earlychristianwritings.com/text/gospelhebrews throck.html Early Christian Writings] |
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*[http://books.google.com/books?id=ZiX5d09931UC&printsec=frontcover&dq=canon+new#v=onepage&q=&f=false The Development of the Canon of the New Testament] |
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===External links=== |
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*{{cite journal |title=The Net Bible|url=http://net.bible.org/dictionary.php?word=Hebrews,%20Gospel%20According%20To%20The }} |
*{{cite journal |title=The Net Bible|url=http://net.bible.org/dictionary.php?word=Hebrews,%20Gospel%20According%20To%20The }} |
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*[http://www.earlychristianwritings.com/text/gospelhebrews-throck.html Early Christian Writings] |
*[http://www.earlychristianwritings.com/text/gospelhebrews-throck.html Early Christian Writings] |
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*[http://books.google.com/books?id=ZiX5d09931UC&printsec=frontcover&dq=canon+new#v=onepage&q=&f=false The Development of the Canon of the New Testament] |
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==See also== |
===See also=== |
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* [[Jewish-Christian Gospels]] |
* [[Jewish-Christian Gospels]] |
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* [[Gospel of the Ebionites]] |
* [[Gospel of the Ebionites]] |
Revision as of 02:23, 14 June 2010
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Jewish Christianity |
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The Gospel according to the Hebrews, commonly shortened to the Gospel of the Hebrews or the Hebrew Gospel, and also referred to as Matthaei Authenticum [1] [2] ( see "About titles" below) [3] was one of the non canonical Gospels. It gave an account of the life and ministry of Jesus of Nazareth. It detailed his story from his baptism to his appearing to his brother James the Just. [3] [4]
As there is no text or a copy of a text, Biblical Scholars have been unable to agree on important issues such as authenticity, composition or its proper name. Orthodox Christianity does not accept the Gospel of the Hebrews, considering it apostate. [5] However, other scholars believe that the Gospel of the Hebrews was written by the Apostle Matthew, and formed the basis of the Gospel Tradition. [6] [7]
Historical background & Patristic testimony
James the Just succeeded his brother Jesus of Nazareth as the leader of the prominent Jewish sect which was to become Christianity [8] [9] This group was located in and about Jerusalem and proclaimed that Jesus was the promised Messiah and the Son of God. These early Jewish Christians were thought to have been called Nazarenes.[10] The term Nazarene was first applied to Jesus.[11] After his death, it was the term used to identify the Jewish Sect that believed Jesus was the Messiah.[10]
It is close to a historical certainty that Matthew belonged to this group, as both the Gospels (pro-Christian) and the early Talmud (anti-Christian) affirm this to be true. [12] [13] [14] One account of the life and teachings of Jesus, dating from this time was written by a person named Matthew. [15]
Papias, Bishop of Hierapolis in Asia Minor during the first half of the second century, wrote that Matthew composed the logia in the Hebrew tongue and each one interpreted them as he was able. He also notes that the story of the Sinful Woman was originally from the Gospel of the Hebrews. (Bart Ehrman notes that Papius cannot be refering to the Gospel of Matthew in the Bible which is written in Greek)[16][17]
Origen wrote, "The very first account to be written was by Matthew, once a tax collector, but later an Apostle of Jesus Christ. Matthew published it for the converts from Judaism and composed it in Hebrew letters." [18] Eusebius adds insight by explaining that the Apostles "were led to write only under the pressure of necessity. Matthew, who had first preached the Gospel in Hebrew, when on the point of going to other nations, committed the gospel to writing in his native language. Therefore he supplied the written word to make up for the lack of his own presence to those from whom he was sent." [19]
Irenaeus gives us further insight into both the date and circumstances of this gospel by explaining, "Matthew also issued a written Gospel of the Hebrews in their own language while Peter and Paul were preaching at Rome and laying the foundations of the Church." [20]
St.Jerome wrote that Matthew, the tax collector and later an Apostle, composed his gospel near Jerusalem for Hebrew Christians. It was then translated into Greek but the Greek copy was lost. The Hebrew original was preserved at the Library of Caesarea, which Pamphilus diligently gathered. The Nazarenes transcribed a copy for Jerome which he used in his work. [21] Jerome adds that Matthew's gospel was called the Gospel of the Hebrews or sometimes the Gospel of the Apostles, and was used by the Nazarene communities.[22] This Gospel of the Hebrews is very different from the Gospel of Matthew found in the Bible. [23]
Epiphanius of Salamis confirms that Matthew wrote the Gospel of the Hebrews. In the Panarion in which Epiphanius discusses the gospel used by the followers of a Torah-observant Jewish Christian Cerinthus (c. 100 AD) , Merinthus and the Ebionites he wrote: "They too accept Matthew's gospel and like the followers of Cerinthus and Merinthus, they use it alone. They call it the Gospel of the Hebrews, for in truth, Matthew alone of the New Covenant writers expounded and declared the gospel in Hebrew using Hebrew script." [24]
This was a strong tradition in the early church, vouched for by Papias, Irenaeus, Origen, Eusebius, Epiphanius, and Jerome, affirms that Matthew had written the gospel in the Hebrew language. [25] [26]
The Gospel of the Hebrews started to fall into disfavor during the time of Constantine. The Roman Emperor, Constantine the Great, (272-337) saw the quelling of religious disorder as the divinely appointed emperor's duty, and called the First Council of Nicaea (May 20 - July 25, 325), to settle some of the doctrinal problems seen as plaguing Early Christianity. Jewish Christianity fell into disfavor and along with it, the Gospel of the Hebrews. It was during this period that all copies of the Gospel of the Hebrews were lost or destroyed. However much of this heretical Hebrew Gospel was preserved in the writings of the Church Fathers. [27]
Modern biblical scholarship
The mainline position
The position of the vast majority of Christian Scholars is that the Gospel of the Hebrews as far can be judged from its fragments, has no right to originality as compared with the first canonical Gospel (I.E. the Gospel of Matthew). At a very early date, it was treated as devoid of Apostolic authority, and St. Jerome himself, who states that he had its Hebrew text at his disposal, does not assign it a place side by side with our canonical Gospels: all the authority which he ascribes to it is derived from his persuasion that it was the original text of the First Gospel, and not a distinct Gospel over and above the four universally received from time immemorial in the Catholic Church. [28]
The Pontifical Biblical Commission, a committee of Cardinals and aided by consultors, meet in Rome to ensure the proper interpretation of Sacred Scripture. Their function is outlined in the encyclical Providentissimus Deus. The consultors meet twice a month, with secretaries present. These learned scholars and Holy men of God have thoroughly investigated the Gospel of the Hebrews and the Gospel of Matthew. They have found that the Gospel of Matthew was the first gospel written, that it was written by the evangelist Matthew, and that Matthew had nothing to do with the Apostate Gospel of the Hebrews. [29] [30] [31]
Renouned Catholic scholar, J. Hug has pointed out that the Gospel of the Hebrews was spurious and simply the Gospel of the Ebionites. It was totally was unrelated to the Greek Gospel of Matthew found in the Bible. [32] Hans-Josef Klauck, Shenstone Donnelley Professor of New Testament in the University of Chicago Divinity School, an ordained Catholic priest and a member of the Franciscan order, writes that the Gospel of the Hebrews is apostate not to be equated with an Ur-Matthew'. [33] The Gospel of the Hebrews is a Jewish bastardwerk which belongs with the dregs of the gospel tradition. There is only one true Gospel of Matthew and that is the first Gospel of the Holy Bible. [34] [35]
The Hebrew Gospel:Matthew's authoritative account of the life of Jesus
However, 18th Century scholars increasingly questioned this Mainstream or Catholic view. [36] [37] Some scholars noted that the Canonical Gospel of Matthew was merely the merging of two earlier Gospels. This two-source hypothesis, states that Matthew borrowed from both Mark and a hypothetical Gospel. According to the two source hypothesis Matthew could not have written the Greek "Gospel of Matthew" found in the Bible. [38]
The primary source for the Gospels
G.P. Lessing, J.E. Grabe, R. Simon, J.A. Fabricius and J.G. Eichorn went further arguing that the Gospel of the Hebrews was the primary source for the Gospels of Matthew, Mark and Luke. Grabe conceived this gospel to have been composed by Jewish converts soon after the Ascension, but before the composition of the canonical Gospel of Matthew [39] [40] [41] [42]
This scholarly debate led to the first book devoted entirely to the topic being published in 1806. Weber's work maintained that the "Gospel of the Hebrews was from the first century, was respected in the Early Church, and was the true biography of Jesus written in Palestine by his early followers. [43] The theory of one original Gospel in Hebrew, first advocated by Lessing , then by, Corrodi, Niemeyer, Thiess, Eichhor, Marsh, Eichhorris, Ziegler, Hanlein, Kuinbcl, Bertholdt Gratz and Herder, argues for a primitive Gospel written in Galilee, which formed the basis of Matthew and Luke. Numerous and various modifications were made but Lessing's basic position remained. The Gospel of the Hebrews was the common source source for the Canonicl Gospels. This new scholarship undermined apostolicity of the Canonical Greek "Gospel of Matthew" and the mainline position of the Catholic church. [44]
The Gospel of original Jewish Christianity
The Tubingen School approached the Hebrew Gospel was from a slightly different perspective. They saw a remarkable theological difference between the original Jewish Christianity and the Pauline literature.
They believed first form of Christianity was Jewish in nature, as seen in the Gospel of the Hebrews, which was the only gospel in use up to the middle of the second century. The Gospel of the Hebrews was the earliest Gospel written and a primary source for the Gospel of Matthew. F.C.A. Schwegler, went so far as to argue that all four canonical gospels were secondary gospels, which were based on the earlier Gospel of the Hebrews. The Turbingen School saw the Gospel of the Hebrews as a major witness to an earlier primitive Jewish Christianity before its Catholic transformation. [45] [46]
The "Archimedes Point" for totality of the Christian Gospel tradition.
The last half of the 19th Century saw a flurry of scholarly activity with the "Triology" being written by Hilgenfeld, Hanmann and Nicholson. They argued that the Gospel of the Hebrews formed the "Archimedes Point" for totality of the Christian Gospel tradition. [47] [48]
Edward Byron Nicholson published The Gospel according to the Hebrews in 1879 and it has since remained in print. After an extensive study of the external evidence he found that "Gospel of the Hebrews" was written in Aramaic, but with Hebrew characters. Some in the Early Church believed it was written by the Apostles, while others including the Nazarenes and Ebionites, said it was composed by Matthew. Irenaeus spoke of it as Matthew's Gospel as did Epiphanius and Jerome. (Jerome translated it into Greek). Papias narrated a story found in it, Hegesippus quoted it as did Origen and Clement of Alexandria actually cited it as Scripture. The Gospel remained respected and authoritative to the middle of the fourth century. [49]
Indeed the Fathers of the Church, while the Gospel of the Hebrews was yet extant in its entirety, referred to it always with respect, often with reverence. Some of of the Church Fathers unhesitatingly wrote of it being the work of Matthew and no Church Father ever challenged Matthean authorship of the Gospel of the Hebrews. [50]
A Proto-Lucan basis for the Gospel according to the Hebrews
P. Parker argued that Gospel of the Hebrews was the second source used in the Gospel of Luke. His theory was that the Gospel of Mark and the Gospel of the Hebrews (the Aramaic being translated into Greek - see Diagram) were the sources for the Gospels of Matthew and Luke. [51] [52] [53] James Edwards takes this theory and revises it as follows:
- The tradition of the Gospel of the Hebrews extends from the late first century onwards. Ignatius, Papias, Irenaeus, Clement of Alexandria, Pantaenus, Hegesippus, Hippolytus, Origen, Eusebius of Caesarea, Ephrem of Syria, Didymus of Alexandria, Epiphanius, John Chrysostom, Jerome, Theodoret, Marius Mercator, Philip Sidetes, the Venerable Bede, Nicephorus, and Sedulius Scottus attest to its existance. When references to the Hebrew Gospel by Pope Damasus, the Islamic Hadith, the scolia in Sinaiticus, and tractate Sabbat 116 in the Babylonian Talmud are added to this number, the list lengthens to over two dozen different witnesses.
- Witnesses to the Gospel of the Hebrews are transmitted primarily in Greek and Latin, although one occurs in Arabic in the Islamic Hadith, and second in Aramaic in the Babylonian Talmud.
- One dozen ancient witnesses attribute the Gospel of the Hebrews to the apostle Matthew. No father or ancient source attributes the Hebrew Gospel to anyone other than the apostle Matthew.
- Eleven ancient witnesses specify that the Gospel of the Hebrews was written in Hebrew.
- The Gospel of the Hebrews occupied the "disputed" category of a select six or eight books throughout early Christianity, and is cited more frequently and positively alongside canonical texts than is any other noncanonical document.
- The Gospel of the Hebrews enjoyed wide circulation and esteem in early Christianity. No noncanonical text appears in patristic prooftexts as often and as favorably as does the Hebrew Gospel.
- The Gospel of the Hebrews, is most probably one of the eyewitness sources that Luke used as a source of the Third Gospel and to which he refers in the prologue.
- In the ancient Church writing where we should find Q, instead we find the Gospel of the Hebrews. The "Q" hypothesis is not defensible on the basis of scholarly evidence, and should be abandoned. Schleiermacher's original proposal of what became the "Q" hypothesis was based on faulty scholarly conclusions, and there is no evidence, as "Q" maintains, of a written compendium of Jesus' sayings in early Christianity.
Summary
There remains strong disagreement in this area of biblical scholarship. The mainline position still holds that the Gospel of the Hebrews is an apostate compilation from the canonical Matthew in Greek. However the mainline position has been challenged by a number of scholars, including Lessing, Hilgenfeld, Zahn, Harnack, Handmann, Kruger, McGiffert, Ropes, Nicholson and Edwards . They argue that the Hebrew Gospel in its earliest form contained a tradition independent of both Matthew and Luke, and represented a primitive stage of the collected evangelic narrative. This gospel is at least as old as, and probably older than, the synoptic gospels of our canon; that it issued from the common early gospel tradition, and so may be a source of, or at least a concomitant of, our canonical Matthew and Luke. Some believe it was written by Matthew himself. [56] [57]
Readership
Jerome identifies the readers of this gospel as observant Jews, distinct from the culturally assimilated and Hellenized Jews, for whom the Greek Septuagint had been translated from Hebrew. It was used extensively by the followers of Hegesippus, Merinthus and Cerinthus as well as by the Ebionites and the Nazarenes.
According to Pantaenus, it was in circulation in India, having been brought there by Bartholomew.[58] Pantaenus became head of the School in Alexandria and was responsible for much of the Library in Caesarea. In this library was preserved a copy of the Gospel of the Hebrews. The Nazarenes of Beroea gave a copy to Jerome.[59]
Language of the Gospel
Irenaeus believed Matthew issued a written Gospel of the Hebrews in their own language while Peter and Paul were preaching at Rome and laying the foundations of the Church.[60] Hegesippus said it was written in Syriac. [61] Eusebius, also maintained this Gospel was written in Hebrew script as did Nicephorus.[62] [63][64] Epiphanius writes that the Ebionites only the Gospel of the Hebrews, which was expounded and declared in Hebrew using Hebrew script.[65]
Jerome goes into greatest detail confirming that the Gospel of the Hebrews was composed in Hebrew. [66] [67] [68] [69] Jerome explains that the Gospel of the Hebrews, was written in the Chaldee and Syriac language but in Hebrew script. It had been translated into Greek but that translation had been lost. Therefore he translated it into both Latin and Greek. [70] [71] [72] The Hebrew original was preserved in the library of Caesarea, which Pamphilus gathered. [73]
Today almost all scholars agree the Gospel of the Hebrews existed in Hebrew, Greek and Latin. Edwards, Nicholson, Hilgenfeld, Handmann and others believe that it was originally written in Hebrew and was meant for Hebrew readers.[74] Others such as Ehrman believe it was probably composed in Greek [75] [76]
Nazarene communities
Early Jewish Christians were thought to have been called Nazarenes (Nazoreans). According to the synoptic Gospel of Mathew, the term Nazarene was first applied to Jesus due to his living in a town named Nazareth.[77] Controversy over the existence of such a town, and whether it was founded by Nazarenes, continues. A town of Nazareth may have been founded as a place of gathering of nazarites from the Nazarene sect. The term "nazirite" comes from the Hebrew word nazir meaning "consecrated" or "separated", exemplified by the story of Samson, Samuel, and David. The relationship between consecrated, anointed, messiah, baptized, and christened would indicate that "Jesus the Nazarite" and "Jesus the Christ" were the same person. A Nazarene warrior cult may have existed prior to Jesus, and may go back to the time of Judas Maccabeus. After his death, it was the term used to identify the Jewish Sect that believed Jesus was the Messiah. When this group grew into the Gentile world, they became known as Christians. By the fourth century, Nazarenes were considered orthodox Christians who embraced the Jewish Law, but rejected Hebrew Heresies. [78]
The Fathers of the Church believed the Nazarenes used the Gospel of the Hebrews.[79][80]
Ebionite communities
Irenaeus wrote that they used only Matthew's Gospel.[81] But, Eusebius wrote that the Ebionites used only the Gospel of the Hebrews.[82] This confusion is clarified by Epiphanius who explained that the Ebionites used the Gospel of the Hebrews written by Matthew. Although the Ebionites may have "edited it" according to their Oral tradition, they never composed a gospel of their own.[83]
The origin of the name Ebionite (or Ebionaean) [84] is debated. Tertullian, Irenaeus, Hippolytus of Rome, Epiphanius, and Jerome ascribed the movement to a heretic named Ebion or Hebion.[85] Others claim the name Ebionite means "poor one" and is derived from Matthew 5:3, for they rejected material wealth.[86] Conflict grew between them and other Christians when the Ebionites failed to embrace the Church doctrines of chastity or celibacy as well as the concept of the Virgin birth. They believed Jesus was begotten of God at his baptism.
Conflict also grew over the issue of the Mosaic law, which the Ebionites believed remained in full force.[87] They are said to have rejected Paul's teachings and used only one Gospel, the Gospel of the Hebrews.[88]
Titles
Non-canonical status
One of the ongoing debates is why the Gospel of the Hebrews was left out of the Canon when the Church Fathers wrote that it was composed by Matthew. Origen and Eusebius classed it among the "disputed writings" which some reject, but which others class with the accepted books. And among these some have also placed the Gospel according to the Hebrews , with which those Hebrews who accept Christ are especially delighted.[89] Hence there must have been a large body of Jewish Christians who regarded it as their authority regarding the life, work, and teaching of Jesus. Jerome often cites it as though it were a trustworthy source. Beyond this we know very little of its status.[74]
Allegations of deliberate suppression of the Hebrew Gospel
It has been claimed that the rivalry between Gentile Christians and Jewish Christians brought about the intentional destruction of Hebrew texts. The doctrinal reason centered on Adoptionism. This theology was a minority Hebrew Christian belief that Jesus was merely human, being born of a physical union between Joseph and Mary.[90] He only became divine, by adoption at his baptism, being chosen because of his sinless devotion to the will of God.[91] The Adoptionist view may date back almost to the time of Jesus reconciling the claims that Jesus was the Son of God with the radical monotheism of Judaism.[92] Both the primary gospels i.e. (the Gospel of the Hebrews and the Gospel of Mark) had similar adoptionist views of the incarnation, but the Gospel of the Hebrews was the most radical. Jesus was seen to be "adopted" at his baptism when the voice from heaven declared: "You are my beloved Son, this day have I begotten you" [93]
By the end of the Second century, Adoptionism was declared a heresy and it was formally rejected by the First Council of Nicaea (325), which wrote the orthodox doctrine of the Trinity and identified Jesus as eternally begotten of the Virgin Mary. The Roman Emperor Constantine,[94] fostered the faith as an imperial religion. He is thought to have collaborated in allowing wholesale codification of Christian "orthodoxy," at the expense of alternative views which once held wide currency. [4] Alleged attempts to obliterate Christianity's Jewish roots by destroying the The Gospel of the Hebrews, ultimately failed, because the writings of the Church Fathers preserved much of text which was otherwise destroyed or lost. [5]
Argument of a "limited Hebrew sphere"
It is true that this gospel should not to be classed with the heretical gospels such as Marcion, nor with apocryphal Gospels of James and Nicodemus. It differs from the former in that it does not deviate from any major mainstream Christian beliefs about Jesus. It differs from the latter in that it narrated particulars mostly relating to the public ministry of Jesus.
The Gospel of the Hebrews differs from the Biblical accounts only in that it is florid in style, diffuse in the relation of incidents, and inclined to sectional views of doctrine. Its sayings and incidents may have come from the oral tradition or from Matthew. There is still much uncertainty among scholars.
However, it is a stretch to say it belongs in the canon, but for some "conspiracy". The language of the Gospel of the Hebrews confined it to a very limited Hebrew sphere, and its sectional character probably discouraged it from attaining a place in the Canon. [95]
Content
- See also: "Paralipomena and the Historical Jesus".
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The presentation in the Gospel of the Hebrews is simple, thoughtful, lifelike; for the most part it shows its primitive character by the absence of the marvelous and fantastic which adorn the apocryphal gospels. The gospel does not bear the marks of having been constructed to inculcate any particular theological tenets, with the exception its Jewish view as to the origin and nature of Christ. It is, in the main, a simple historical narrative whose purpose seems to have been to preserve the living, evangelical tradition for present and future use.[25] Although the Gospel of the Hebrews was not identical to the Greek Gospel of Matthew found in the Bible, they were similar. [6]
The Gospel of the Hebrews was 2200 lines, just 300 lines shorter than Greek Matthew. [7] Scholars have been able to study much of the theological structure because of the Fathers of the Early Church.
Jesus began his ministry at thirty years of age
In Matthew's Gospel that the Ebionites used called the Gospel of the Hebrews, there was no story of a Virgin Birth. Jesus became one with God at his baptism. This is how the Ebionite Gospel of the Hebrews, began:
- In the days of King Herod of Judea, during the high-priesthood of Caiaphas, a certain man named John came baptizing with a baptism of repentance in the river Jordan. He was said to be of the family of Aaron the priest, son of Zechariah and Elizabeth, and all went out to him. This man named John came baptizing with a baptism of repentance in the Jordan River.
- And there was a certain man named Jesus, about thirty years old, who chose us. Coming to Capernaum, He entered the house of Simon, who is called Peter, and said, "As I passed by the Sea of Galilee, I chose John and James, sons of Zebedee, and Simon, and Andrew, Thaddaeus, Simon the Zealot, Judas Iscariot; and you Matthew, sitting at the tax office, I called and you followed me. You therefore, I want to be the Twelve, to symbolize Israel." And it so happened that John came baptizing, and Pharisees and all Jerusalem came out to him to get baptized. And John wore clothing made of camel hair and had a leather belt about his waist. His food, consisted of wild honey that tasted like manna, like sweet cake cooked in oil.”
- And behold the mother of the Lord and his brothers said to him, "John the Baptist baptizes for the forgiveness of sins. Let us go and be baptized by him." But Jesus said to them, "in what way have I sinned that I should go and be baptized by him? Unless perhaps, what I have just said is a sin of ignorance".
- After the people were baptized, Jesus also came and was baptized by John. And as Jesus came up from the water, Heaven was opened, and he saw the Holy Spirit descend in the form of a dove and enter into Him. And a voice from Heaven said, "You are my beloved Son; with You I am well pleased." And again, "Today I have begotten You. My Son, in all the prophets was I waiting for You that You should come and I might rest in You. For You are My rest. You are My first begotten Son that prevails forever" Immediately a great light shone around the place; and John, seeing it, said to him, "Who are you, Lord?" And again a voice from Heaven said, "This is my beloved Son, with whom I am well pleased." Then John, falling down before him, said, "I beseech You, Lord, baptize me!" But He forbade him saying, "Let it be so; for thus it is fitting that all things be fulfilled."[96]
In the Torah are different categories of sinful behavior. The sin of ignorance is a missing the mark, meaning that in order to learn from one's mistakes, one often misses the mark to the left or right hand through ignorance. When one has realized the mistake, one attempts to step back on the "way" or "path" of righteousness.
Also the Hebrew followers of Jesus believed that he was empowered by the Holy Spirit at his baptism, not at his birth. The important point in using the word "rest" above is that it refers to the Jewish belief that the Messiah's name will be called "Menachem", or "rest". [97]
Levi
Didymus actually held The Gospel of the Hebrews to be more authoritative than the Scriptures. He explains that there are many people with two names. Scripture calls Matthew “Levi” in the Gospel of Luke, but they are not the same person.[98] Rather Matthias who replaced Judas, and Levi are the same man with a double name. This is obvious in the Gospel of the Hebrews. [8]
Holy Spirit
Within Judaism, the Shekinah (or "visible" cloud of the Presence) is a feminine word, thought to be Yahvah's feminine aspect; therefore, they called the Spirit the "mother". Thus in the Gospel of the Hebrews we should not be surprised, that after the temptation of Jesus it says, “Even so did my Mother, the Holy Spirit, took me by one of my hairs, and carried me to the great mountain Tabor." It should also be noted that “Spirit” in Hebrew is feminine, while in Latin it is masculine and in Greek it is neuter.[99][100][101][102][103][104]
Brotherly love
This is an important theme among Hebrew Christians. In the Gospel of the Hebrews one of the greatest sins is, "To grieve the spirit of one's brother" and we also read that the Lord spoke to his disciples saying, "And never be joyful except when you look on your brother with love." [105] [106] [107]
The rich young man
In the Gospel of the Hebrews:
- The second rich youth said to him, “Rabbi, what good thing can I do and live?” Jesus replied, “Fulfill the law and the prophets.” “I have,” was the response Jesus said, “Go, sell all that you have and distribute to the poor; and come, follow me.” The youth began to fidget, for it did not please him. And the Lord said, “How can you say, I have fulfilled the law and the prophets, when it is written in the law: You shall love your neighbor as yourself and many of your brothers, sons of Abraham, are covered with filth, dying of hunger, and your house is full of many good things, none of which goes out to them?” And he turned and said to Simon, his disciple, who was sitting by Him, “Simon, son of Jonah, it is easier for a camel to go through the eye of a needle than for the rich to enter the Kingdom of Heaven.” [108]
The sinful women
Papias tells us that the Gospel of the Hebrews also gives story of a woman accused of many sins before the Lord. Scholars have noted the connection to the sinful woman in John's Gospel.[17] There has been much debate but some believe this narrative is historical [9]
The resurrection
James
This Gospel puts a particular emphasis on James the Just, as head of the Jerusalem church, and especially concentrates on arguing for obedience to Jewish law. The gospel contains an independent legend that the first resurrection appearance was witnessed by James. The gospel also recounts that James was present at the Last Supper.[109] The stories are in contradiction to the canonical gospels which recount that James and his brothers were not followers of Jesus prior to the Resurrection with John 7:5 mentions such unbelief explicitly. At the Feast of Weeks, however, Judas the brother of James, is at least listed among the group of believers[110]. Jude, in his own epistle, claims that he is the same "brother of James" [111]. Paul would seem to provide the evidence that Jesus did, in fact, visit James after the resurrection [112] but after Cephas and the twelve, then more than five hundred "brethren" who were still alive at the time of Paul's writing: "After that, he was seen of James; then of all the apostles". During the beginning of Jesus's ministry, James did not believe Jesus was the Messiah; however, there was some great catalyst that changed his mind, for he became the leader of the Nazaraean community in Jerusalem and produced the Epistle of James written before 61 C.E. When he was stoned by the Sanhedrin under the authority of Ananus, the son or grandson of Annas who had been responsible for bringing Jesus to trial.[113]
Eusebius quotes Hegesippus, who states: "This apostle was consecrated from his mother's womb. He drank neither wine nor fermented liquors, and abstained from animal food. A razor never came upon his head, he never anointed with oil, and never used a bath. He alone was allowed to enter the sanctuary. He never wore woolen, but linen garments [i.e. as the priests did]...And indeed, on account of his exceeding great piety, he was called the Just, and Oblias (or Zaddick and Ozleam) which signifies justice and protection of the people. Some of the seven sects [of Judaism], therefore, of the people, mentioned by me above in my Commentaries, asked him what was the door to Jesus? And he answered, 'that he was the Saviour.'. From which, some believed that Jesus is the Christ..." [114] . In the Gospel of the Hebrews it is written as follows:
- Now the Lord, when he had given the linen cloth to the servant of the priest, went to James and appeared to him, for James had sworn that he would not eat bread from that hour in which he had drunk the Lord's cup until he should see him risen from among them that sleep. And Lord says, "Bring a table and bread." And it is added, "He took bread and blessed and broke and gave it to James the Just and said to him, "My brother, eat your bread, for the Son of man is risen from among them that sleep." [79][104]
"A bodiless demon"
The gospel quotation found in the letter of Ignatius of Antioch to the Smyrnaeans may be one of the oldest recorded sayings of Jesus.[citation needed] An Exegesis of the Sayings of the Lord by means of an in-depth analysis of the available Patristic evidence as well as a comparison with the Hebrew Gospel tradition, leads to this conclusion.[115]
The Gospel of the Hebrews states that when the Risen Lord came to those with Peter, Jesus said to them, “Take hold of me, handle me, and see that I am not a bodiless demon.”[115][116] Jerome also points out that the Apostles thought Jesus to be a spirit, for in the Gospel of the Hebrews Jesus says that he is not a “A bodiless demon” [117][118]
Comparison chart
The material in the Comparison Chart of the major gospels is from the Gospel Parallels by B. H. Throckmorton, The five Gospels by R. W. Funk, The Gospel According to the Hebrews by E. B. Nicholson & The Hebrew Gospel and the Development of the Synoptic Tradition by J. R. Edwards.[119]
Item | Matthew, Mark, Luke | John | Thomas | Gospel of the Hebrews | |
---|---|---|---|---|---|
New Covenant | The central theme of the Gospels - Love God with all your heart and your neighbor as yourself [120] | The central theme - Love is the New Commandment given by Jesus [121] | Secret knowledge, love your friends [122] | The central theme - Love one another [123] | |
Forgiveness | Very important - particularly in Matthew and Luke [124] | Assumed [125] | Not mentioned | Very important - Forgiveness is a central theme and this gospel goes into the greatest detail [126] | |
The Lord's Prayer | In Matthew & Luke but not Mark [127] | Not mentioned | Not mentioned | Important - “mahar” or "tomorrow" [128][129] | |
Love & the poor | Very Important - The rich young man [130] | Assumed [131] | Important [132] | Very important - The rich young man [133] | |
Jesus starts his ministry | Jesus meets John the Baptist and is baptized [134] | Jesus meets John the Baptist [135] | Only speaks of John the Baptist [136] | Jesus meets John the Baptist and is baptized. This gospel goes into the greatest detail [137] | |
Disciples-number | Twelve[138] | Twelve [139] | not mentioned [140] | Twelve [141] | |
Disciples-inner circle | Peter, Andrew, James & John [138] | Peter, Andrew, James & the Beloved Disciple [139] | Peter [140] | Peter, Andrew James & John [137] | |
Disciples-others |
Philip, Bartholomew, Matthew, Thomas, James, Simon the Zealot, Jude Thaddaeus, & Judas[139] |
Philip, Nathanael, Matthew, Thomas, James, Simon the Zealot, Jude Thaddaeus & Judas [139] |
Matthew, Thomas, James the Just (Brother of Jesus) [142] |
Matthew, James the Just (Brother of Jesus), Simon the Zealot, Thaddaeus, Judas [143] | |
Possible Authors | Unknown;[144] Mark the Evangelist & Luke the Evangelist | The Beloved Disciple [145] | Thomas [146] | Matthew the Evangelist [147] | |
Virgin birth account | In Matthew & Luke, but not Mark [148] | Not mentioned | Not mentioned | Not mentioned | |
Jesus' baptism | Described [127] | Not Mentioned [127] | N/A | Described great detail [149] | |
Preaching style | Brief one-liners; parables[127] | Essay format, Midrash[127] | Sayings, parables [150] | Brief one-liners; parables [127] | |
Storytelling | Parables [151] | Figurative language & Metaphor [152] | Gnostic, hidden, parables [153] | Parables [154] | |
Jesus' theology | 1st Century liberal Judaism.[155] | Critical of Jewish Authorities [156] | Gnostic [127] | 1st Century Judaism [155] | |
Miracles | Many miracles | Seven Signs | N/A | Fewer but more credible miracles [157] | |
Duration of ministry | 1 year [158] | 3 years (Multiple Passovers) | N/A | 1 year [158] | |
Location of ministry | Mainly Galilee | Mainly Judea, near Jerusalem | N/A | Mainly Galilee | |
Passover meal | Body & Blood = Bread and wine | Interrupts meal for foot washing | N/A | Hebrew Passover is celebrated but details are N/A Epiphanius [159] | |
Burial shroud | A single piece of cloth | Multiple pieces of cloth [160] | N/A | Given to the High Priest [79] | |
Resurrection | Mary and the Women are the first to learn Jesus has arisen [161] | John adds detailed account of Mary's experience of the Resurrection [162] | Not Applicable as Gospel of Thomas is a collection of the "sayings" of Jesus, not the events of his life | In the Gospel of the Hebrews is the unique account of Jesus appearing to his brother, James the Just.[163] |
Selected Bibliography
Books
- Edwards, J.R. (2009). The Hebrew Gospel and the development of the synoptic tradition. Wm. B. Eerdmans. ISBN 0802862349.
- Lessing, G. E., (2005) New Hypothesis on the Evangelists as Merely Human Historians, in Philosophical and Theological Writings, trans. and ed. H.B. Nisbet (Cambridge Texts in the History of Philosophy, Cambridge University Press.
- Lillie, Arthur (2005). The Gospel According to the Hebrews. Kessinger Publishing.
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(help) - Nicholson, E.B. (2009). The Gospel according to the Hebrews : its fragments translated and annotated. BiblioBazaar LLC Pub. ISBN 1110739389,.
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value: invalid character (help)CS1 maint: extra punctuation (link) - "Parker P. (1933) Ancient citations of the gospel according to the Hebrews,".
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(help) Pacific School of Religion Pub. - Parker, P. (1934) A partial reconstruction of the Gospel according to the Hebrews, Pacific School of Religion.
- Parker, P. (1953) The Gospel Before Mark, Chicago: University of Chicago Press.
- Pick, Bernhard (2005). The Gospel According to the Hebrews. Kessinger Publishing.
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(help) - Trimm, J.S. (2009) Gospel according to the Hebrews, Lulu Publishing.
- Weber, Christian Friedrich (1806). Neue Untersuchung über das Alter und Ansehen des Evangeliums der Hebräer. Bavarian State Library.
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Articles
- Adeney, W.F. (1904–1905) The Gospel According to the Hebrews, The Hibbert Journal 3.
- Amphoux, Christian Bernard,(1995) L'Evangile selon les Hebreux, Sources de L'Evangile de Luc, Apochrypha 6, pp. 67 – 77.
- Andrews, M.E. (June, 1943). "The Historical Gospel". Journal of Biblical Literature. Vol. 62. The Society of Biblical Literature: pp.45–57.
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(help) - Barnes, A.S. (1905) The Gospel According to the Hebrews, JTS 6.
- Bartlet, J. V., (1911) The Sources of St. Luke's Gospel, in Studies in the Synoptic Problem, ed. W. Sanday Clarendon, pp. 313 – 63.
- Beatrice, P.F. (2006) The 'Gospel According to the Hebrews' in the Apostolic Fathers, Novum Testamentum, Volume 48, Number 2, Brill Pub.
- Brock, S. (1971–1972) A New Testimonium to the 'Gospel according to the Hebrews' , NTS 18.
- Crump, F.C. (1939) The Gospel according to the Hebrews, Catholic University of America.
- Dodd, J. (1933) The Gospel According to the Hebrews, Search publishing company.
- Dunkerley, Roderic, (1927 28) The Gospel According to the Hebrews, ExpT 39, pp. 437 – 42, 490 – 95.
- Flournoy, P.P. (1903) The Gospel according to the Hebrews, Whittet & Shepperson Pub.
- Handmann, Rudolf, (1888) "Das Hebraer Evangelium. Ein Beitrag zur Geschichte und Kritik des hebraischen, Matthaus" J.C. Hinrichs Pub.
- Hilgenfeld, Adolf, (1866) Novem Testementum extra Canonem Receptum, Leipzig: T.O. Weigel.
- Jeremias, Joachim, (1980) Die Sprache des Lukasevangeliums. Redaktion und Tradition in Nicht Markusstoff des dritten Evangeliums, Vanderhoeck & Ruprecht Pub.
- Klijn, A.F.J., (1992) Jewish Christian Gospel Tradition, VCSup 17, Leiden: E.J. Brill.
- Klijn, A.F.J., and G.J. Reinink, (1973) Patristic Evidence for Jewish Christian Sects, NovTSup 36, Leiden: Brill.
- Parker, P. (Dec., 1940). "A Proto Lucan basis for the Gospel according to the Hebrews". Journal of Biblical Literature. Vol. 59: pp. 471 – 478.
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(help) - Rolland, Philippe, (1994) L'Origine et la Date des Evangiles, Saint Paul.
- Schenke, Hans Martin, (2001) Das Matthaus Evangelium im mittelagyptischen Dialekt des Koptishen, Hermes Academic.
- Schlatter, Adolf, (1948) Der Evangelist Matthaus, seine Sprache, sein Ziel, seine Selbstandigkeit, Calwer.
- Schoemaker, W. R. (1902). The Gospel According to the Hebrews. The University of Chicago Press.
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(help) - Schonfield, H.J. (1984) According to the Hebrews, Georg Olms Verlag Pub.
En Passant
Books on other topics but a few pages to the Gospel of the Hebrews
- Barnes, W.E. (1893) Canonical and Uncanonical Gospels, Read Books, ISBN 1406712361, 9781406712360
- Cameron, R. (1982) The Other Gospels: Non canonical Gospel Texts, Westminster John Knox Press.
- Fisher, G.P. (1866) Essays on the Supernatural Origin of Christianity. Scribner & co.
- Klauck, Hans Josef (2003). Apocryphal gospels: an introduction. Continuum International Publishing Group.
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(help) - von Döllinger, J.J. (1877) The first age of Christianity & the church, Vol 1, Allen Publishers.
External links
- "The Net Bible".
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(help) - throck.html Early Christian Writings
- The Development of the Canon of the New Testament
External links
- "The Net Bible".
{{cite journal}}
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(help) - Early Christian Writings
- The Development of the Canon of the New Testament
See also
References
- ^ Books.Google.ca
- ^
Baring-Gould, Sabine (1874). The lost and hostile gospels. Williams and Norgate. pp. 122–123.
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(help) - ^
Ehrman, Bart D (2003). Lost scriptures: books that did not make it into the New Testament. Oxford University Press US. pp. 15–16.
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(help) - ^ Ron Cameron, (1982) The Other Gospels: Non-canonical Gospel Texts, Westminster John Knox Press, pp. 83-86
- ^
Handmann, Rudolf (1888). Das Hebräer Evangelium. Publisher J. C. Hinrichs. pp. 15–16.
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Parker, P. (Dec., 1940). "A Proto Lucan basis for the Gospel according to the Hebrews". Journal of Biblical Literature. Vol. 59: pp. 471–475.
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(help) - ^
Lillie, Arthur (2005). The Gospel According to the Hebrews. Kessinger Publishing. pp. 111–134.
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(help) - ^ Barrie Wilson (2009). How Jesus Became Christian. Random House. pp. 1–20.
- ^ II.James,the brother of the Lord
- ^ a b F.L. Cross and E.A. Livingston (1988-92)The Oxford Dictionary of the Christian Church, Oxford University Press, p 597&722.
- ^ Gospel of Matthew 2:23
- ^
Pick, Bernhard (2009). The Talmud: What it is and What it Knows About Jesus and his Followers. BiblioBazaar, LLC. p. 116. ISBN 1113475439, 9781113475435.
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value: invalid character (help) - ^ Edwards, J.R. (2009). The Hebrew Gospel and the development of the synoptic tradition. Wm. B. Eerdmans. p. 363. ISBN 0802862349.
- ^ NB Later editions of the Talmud removed all references to Matthew's Gospel and Jesus
- ^
Pick, Bernhard (2009). The Talmud: What it is and What it Knows About Jesus and his Followers. BiblioBazaar, LLC. p. 116. ISBN 1113475439, 9781113475435.
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value: invalid character (help) - ^ Bart Ehrman (1999) Jesus: Apocalyptic Prophet of the New Millennium, Oxford University Press, p.43
- ^ a b Eusebius, Church History 3 . 39 . 16
- ^ Eusebius Church History, 6 . 25 . 4
- ^ Eusebius Church History, 3 . 24 . 6
- ^ Irenaeus, Against Heresies, 3 . i . 1
- ^ Jerome, On Illustrious Men 3
- ^ Jerome, Against Pelagius 3 . 2
- ^ "Andrews (June, 1943)": 45–46.
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(help) - ^ Epiphanius, Panarion, 30 . 3 . 7
- ^ a b Schoemaker p.199
- ^ Bart Ehrman (1999) Jesus: Apocalyptic Prophet of the New Millennium, Oxford University Press, p 40-45
- ^ Davidson, John (2005), The gospel of Jesus: in search of his original teachings, New York: Robert Appleton Company, pp. 160–161
- ^
Catholic Encyclopedia. 1908.
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(help) - ^ Corbett, John (1907), "The Biblical Commission", The Catholic Encyclopedia, vol. II, New York: Robert Appleton Company
- ^ Many of scholars continued to defend the tradition, which asserts Matthean priority, with Mark borrowing from Matthew (see: Augustinian hypothesis and Griesbach hypothesis). Then in 1911, the Pontifical Biblical CommissionCommissio Pontificia de re biblicâ, established asserted that Matthew was the first gospel written, that it was written by the evangelist Matthew.
- ^ It should be stated that this is not only the position of Catholics, Orthodox and the majority of Protestant Churches, but some would argue that it is the position of all born again believers.
- ^
Hug, Johann Leonhard (1836). Introduction to the New Testament. Gould and Newman,. pp. 701–704.
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(help)CS1 maint: extra punctuation (link) - ^
Klauck, Hans-Josef (2003). Apocryphal gospels: an introduction. Continuum International Publishing Group. pp. 36, 38–43.
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(help) - ^
Handmann, Rudolf (1888). Das Hebräer-Evangelium. Publisher J. C. Hinrichs. pp. 15–16.
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(help) - ^ "The doctrine of Judaism cannot be joined to the doctrine of Christ. What connection can there be between the agreement of the Gospel of the Hebrews and the agreement of the Holy Gospels?" - Discourse on Maria Theotokos by Cyril 12A
- ^ Kirby, Peter (1992). Early Christian writings. Webpage.
- ^
Erhman, Bart (1992). Jesus: Apocalyptic Prophet of the New Millennium. Vol. II. Oxford University Press,. pp. 43–44.
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Erhman, Bart. Jesus: Apocalyptic Prophet of the New Millennium. Oxford University Press. pp. 80–87.
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(help) - ^
Philosophical and Theological Writings,. Cambridge University Press. 2005. pp. 148–171.
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Grabe, Johann Ernst (1699). Spicilegium SS. Patrum ut et Haereticorum Seculi Post Christum natum I-III. Oxoniae. pp. 300–302.
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Kitto, John (1876). A cyclopædia of Biblical literature. Black Pub. pp. 162–163.
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von Harnack, Adolf (1889). Texte und untersuchungen zur geschichte der altchristlichen literatur, Volume 5, Issues 1-4. Harvard University. pp. 1–5.
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Weber, Christian Friedrich (1806). Neue Untersuchung über das Alter und Ansehen des Evangeliums der Hebräer. Bavarian State Library. pp. 77–114.
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Boyce, William Binnington (1881). The higher criticism and the Bible. Wesleyan Conference Office. pp. 359–360.
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Schwegler, Albert (1846). Das nachapostolische Zeitalter in den Hauptmomenten seiner Entwicklung, Volume 1. University of Lausanne. pp. 199–260.
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Donaldson, Sir James (1864). A critical history of Christian literature and doctrine: from the death of the apostles to the Nicene Council,. Macmillan. pp. 36–45.
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Archibald Hamilton Charteris, Johannes Kirchhofer (1880). Canonicity: a collection of early testimonies to the canonical books of the New Testament. William Blackwood. pp. lxviii.
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Handmann, Rudolf (1880). Das Hebräer-Evangelium. J. C. Hinrichs. pp. 124–127.
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Nicholson, Edward Byron (2009). The Gospel According to the Hebrews. BiblioBazaar, LLC. pp. 1–26.
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Nicholson, Edward Byron (2009). The Gospel According to the Hebrews. BiblioBazaar, LLC. pp. 78-82 & 90-108.
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Pierson Parker (Dec., 1940). "A Proto-Lucan basis for the Gospel according to the Hebrews". Journal of Biblical Literature. Vol. 59: pp. 471-478.
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(help) - ^
Farmer, William (1981). The Synoptic Problem: a Critical Analysis. New York: Macmillan. p. 196.
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Harrison, Everett Falconer (1971). Introduction to the New Testament. Wm. Eerdmans. p. 152. ISBN 0802847862, 9780802847867.
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(help) - ^ Edwards, J.R. (2009). The Hebrew Gospel and the development of the synoptic tradition. Wm. B. Eerdmans. p. 259-2623. ISBN 0802862349.
- ^
The following are some of the most recent reviews:
- “This landmark study, a decade in the making, advances a bold and fresh interpretation of Gospel origins that seem sure to generate interest, debate and controversy for some time to come. Against the established ‘Two Source’ (Mark and ‘Q’) and the increasingly popular ‘Farrer-Goulder’(Mark, Matthew, Luke) hypotheses, Edwards revives and older scholarly fascination with the mysterious ‘Hebrew Gospel’ that was held in high regard by many church fathers and attributed to Matthew the apostle. Drawing on patient study of patristic quotations and on Semitisms in the Gospel of Luke, Edwards proposes that the Third Evangelist used a single gospel document in Hebrew both for his special material and for his overall narrative outline (together with Mark and a much more compact ‘double tradition’ also known to the later canonical Matthew). This is an important and exciting work that offers students an excellent introduction to early Christian views of the Gospel tradition – and it gives Synoptic scholars much to chew on!” – Marcus Bockmuehl, University of Oxford
- “For a long time, scholarship on the Synoptic Gospels has stalemated around well-worn questions. James Edwards’s fascinating and well-researched study opens up an angle that needs to be heard today. This book is a real contribution that will be studied and discussed for years to come!” – Loren T. Stuckenbruck, Princeton Theological Seminary
- “CAN I discover fresh information about the Jewish origins of Christianity by studying the Ebionites?” This is the kind of research proposal, presented to me, which is likely to founder for lack of precise data. And the same could be true for alternative studies of the Gospel of the Nazarenes and the Gospel of the Hebrews. But, after a decade of work, James Edwards offers a specific approach to this material, reinforced by twin support from two areas of evidence, which could stand a chance of success. The context is the enigmatic relationships and differences between the first three canonical Gospels that constitute the synoptic problem. Edwards’s solution concentrates on the material special to Luke’s Gospel; he catalogues the high incidence of Semitisms in this material (contrasted with Luke’s good Greek style), and explains this as due to the use of the Hebrew Gospel as an unmodified source (the “eyewitnesses” that Luke’s prologue tells us he used). But how do we know about this Hebrew Gospel? Here Edwards catalogues both references to and quotations from the Hebrew Gospel in 19 Church Fathers and other ancient sources in the first nine centuries of the Christian era. He argues the thesis that such quotations correlate more closely with Luke’s special material than with the existing Greek texts of Matthew and Mark. The argument for the link with Luke is not new, but Edwards certainly treats it more comprehensively. An English scholar, E. B. Nicholson, in The Gospel according to the Hebrews (1879), had suggested that Matthew wrote two versions of his Gospel: one in Greek, which we have, and another in Hebrew, which was used by Luke. In the 20th century, discussions of the Hebrew Gospel traditions have tended to divide the material into three (the Gospels of the Ebionites, the Nazarenes, and the Hebrews); in 1992, A. F. J. Klijn’s Jewish-Christian Gospel Tradition attributed the Hebrew Gospel to Egyptian Christians of the mid-second century. There is scepticism about the patristic evidence and the historical usefulness of this Gospel tradition. Edwards tries hard to sustain his case. He uses a lovely image of Dresden’s Frauenkirche in which Luke’s “Semitisms” (not the more usual “Septuagintalisms”) are the rescued black stones used in the reconstructed building. He seeks to explain why no copy of the Hebrew Gospel is extant. His simplified chart of synoptic relationships is able to dispense with the equally hypothetical “Q” source. And some 70 pages of appendices that document original texts and translations allow readers to form their own opinions. - Dr John Court, Honorary Senior Research Fellow in Biblical Studies at the University of Kent at Canterbury.
- Jim West (2010) Review of The Hebrew Gospel & the Development of the Synoptic Tradition, Scribd..
- ^
Schoemaker, W. R. (1902). The Gospel According to the Hebrews. The University of Chicago Press. pp. 200–201.
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(help) - ^ Edwards, J.R. (2009). The Hebrew Gospel and the development of the synoptic tradition. Wm. B. Eerdmans. p. xxiii-xxxiv. ISBN 0802862349.
- ^ Eusebius, Church History 5 . 10 . 3
- ^ Jerome, On Illustrious Men 3
- ^ Irenaeus, Against Heresies 3:1
- ^ Eusebius, Ecclesiastical History, 3:22
- ^ Eusebius, Ecclesiastical History 3:24
- ^ Nicephorus, Patriarch of Constantinople, in his Stichometry
- ^ Eusebius, Theophania 4:12
- ^ Epiphanius, Panarion 30:3
- ^ Jerome, Commentary on Isaiah 4
- ^ Jerome, Commentary on Ezekiel 16:3
- ^ Jerome, Commentary on Isaiah 40:9
- ^ Jerome, Commentary on Micah 7:6
- ^ Jerome, Against Pelagius 3:2
- ^ Jerome, Commentary on Matthew 2
- ^ Jerome, On Illustrious Men, 2
- ^ Jerome, On Illustrious Men 3
- ^ a b Schoemaker, p.198
- ^ Bart D. Ehrman, Lost Christianities. 15
- ^ Peter Lebrecht Schmidt "'Und es war geschrieben auf Hebraisch, Griechisch, und Lateinisch: Hiernymus, das Hebraer-Evangelium, und seine mitterlaterliche Rezeption," Filologia Mediolatina 5 (1998), 49-93
- ^ Gospel of Matthew 2 . 23
- ^ The Oxford Dictionary of the Christian Church, F.L. Cross and E.A. Livingston (1988-92)The Oxford Dictionary of the Christian Church, Oxford University Press p 597&722.
- ^ a b c Jerome, On Illustrious Men, 2
- ^ Epiphanius, Panarion 30
- ^ Irenaeus, Against Heresies, 1 . 26 . 2
- ^ Eusebius, Church History, 3 . 27 . 4
- ^ Epiphanius, Panarion, 30
- ^ Hippolytus Refutation of All Heresies 7 . 22
- ^ Tertullian The Prescription Against Heretics 33, On the Flesh of Christ 14.18.; Irenaeus Against Heretics 5.1.3.; Hippolytus of Rome Refutation of All Heresies 7.23. - Heresy of Theodotus; and Epiphanius Heresies 30.
- ^ Eusebius and Origen both claimed the Ebionites' appellation was a term of derision indicating a poverty in intellect, rather than material possessions. Eusebius Church History 3.27.; Origen Origen de Principiis 4.22.
- ^ Hippolytus Refutation of All Heresies 7.22.
- ^ F.L. Cross and E.A. Livingston (editors), The Oxford Dictionary of the Christian Church, Oxford University Press, 1990 p.438
- ^ C. H. III xxv 5
- ^ Bart D. Ehrman, Truth and fiction in The Da Vinci code: a historian reveals what we really know about Jesus, Mary Magdalene, and Constantine, (2004) Oxford University Press US, p19
- ^ Ed Hindson & Ergun Caner, The Popular Encyclopedia of Apologetics: Surveying the Evidence for the Truth of Christianity (2008) Harvest House Publishers, p17
- ^ New World Encyclopedia
- ^ Pamela E. Kinlaw, The Christ is Jesus: metamorphosis, possession, and Johannine christology (2005) Issue 18 of Academia Biblica, Society of Biblical Lit, p130. ISBN 1589831659, 9781589831650 [1] [2] John Ross Carter, Of human bondage and divine grace: a global testimony, Open Court Publishing, 1992p. 257
- ^ who converted to Christianity in the early 300s
- ^ "The Net Bible".
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(help) - ^ Epiphanius, Panarion 30 . 13
- ^ "Early Christian Writings".
{{cite journal}}
: Cite journal requires|journal=
(help) - ^ Didymus the Blind, Psalm Commentary 3
- ^ Ezekiel 8 . 3
- ^ Origen's Commentary on John 2:12
- ^ Origen’s Homily on Jeremiah 15.4
- ^ Jerome's Commentary on Isaiah 40 . 9
- ^ Books.Google.ca
- ^ a b EarlychristianWritings.com
- ^ Jerome Commentary on Ezekiel 18.7
- ^ Jerome's Commentary on Ephesians 5.4
- ^ Jerome's Commentary on Ephesians 3
- ^ Origen, Commentary on Matthew 15 . 14
- ^ Philipp Vielhauer and George Strecker, "Jewish-Christian Gospels" in New Testament Apocrypha. (Vol 1: Gospels and Related Writings) ed. Wilhelm Scheemelcher and R. Mcl. Wilson. p. 172
- ^ Acts 1:14
- ^ Jude 1
- ^ 1 Corinthians 15:7
- ^ Josephus, Antiquities 20 . 9 . 200
- ^ Eusebius, Church History, 2 . 23
- ^ a b P.F. Beatrice, P.F. (2006) Novum Testamentum, Volume 48, Number 2, Brill Pub pp. 147-195
- ^ Ignatius, Epistle to the Smyrnaeans
- ^ Jerome, Commentary on Isaiah.
- ^ Books.Google.com
- ^ See Chart
- ^ "In the Synoptic Gospels this is the "Greatest" Commandment" that sums up all of the "Law and the Prophets"
- ^ Jn 31:34
- ^ Log 25
- ^ The Lord says to his disciples: ”And never be you joyful, except when you behold one another with love.” Jerome, Commentary on Ephesians
- ^ Matt 18:21, Lk 17:4
- ^ Jn 20:23
- ^ In the Gospel of the Hebrews, written in the Chaldee and Syriac language but in Hebrew script, and used by the Nazarenes to this day (I mean the Gospel of the Apostles, or, as it is generally maintained, the Gospel of Matthew, a copy of which is in the library at Caesarea), we find, “Behold the mother of the Lord and his brothers said to him, ‘John the Baptist baptizes for the forgiveness of sins. Let us go and be baptized by him.’ But Jesus said to them, ‘in what way have I sinned that I should go and be baptized by him? Unless perhaps, what I have just said is a sin of ignorance.’” And in the same volume, “‘If your brother sins against you in word, and makes amends, forgive him seven times a day.’ Simon, His disciple, said to Him, ‘Seven times in a day!’ The Lord answered and said to him, ‘I say to you, Seventy times seven.’ ” Jerome, Against Pelagius 3.2
- ^ a b c d e f g Trite
- ^ In the so-called Gospel of the Hebrews, for “bread essential to existence,” I found “mahar”, which means “of tomorrow”; so the sense is: our bread for tomorrow, that is, of the future, give us this day. Jerome, Commentary on Matthew 1
- ^ In Matthew's Hebrew Gospel it states, ‘Give us this day our bread for tomorrow.” Jerome, On Psalm 135
- ^ Matt 19:16, Mk 10:17 & Lk1 8:18
- ^ Jn 12:8
- ^ Jesus said "Blessed are the poor, for to you belongs the Kingdom of Heaven" Log 54
- ^ The second rich youth said to him, “Rabbi, what good thing can I do and live?” Jesus replied, “Fulfill the law and the prophets.” “I have,” was the response. Jesus said, “Go, sell all that you have and distribute to the poor; and come, follow me.” The youth became uncomfortable, for it did not please him. And the Lord said, “How can you say, I have fulfilled the Law and the Prophets, when it is written in the Law: You shall love your neighbor as yourself and many of your brothers, sons of Abraham, are covered with filth, dying of hunger, and your house is full of many good things, none of which goes out to them?” And he turned and said to Simon, his disciple, who was sitting by Him, “Simon, son of Jonah, it is easier for a camel to go through the eye of a needle than for the rich to enter the Kingdom of Heaven. ”Origen, Commentary on Matthew 15:14
- ^ Matt 3:1, Mk 1:9, 3:21
- ^ Jn 1:29
- ^ Gospel of Thomas, Logion 46: Jesus said, "From Adam to John the Baptist, among those born to women, no one is greater than John the Baptist that his eyes should not be averted. But I have said that whoever among you becomes a child will recognize the (Father's) kingdom and will become greater than John."
- ^ a b Epiphanius, Panarion 30:13
- ^ a b Matt 10:1, Mk 6:8, Lk 9:3
- ^ a b c d Jn 13:23, 19:26, 20:2, 21:7, 21:20
- ^ a b Log 13
- ^ “There was a certain man named Jesus, about thirty years old, who chose us. Coming to Capernaum, He entered the house of Simon, who is called Peter, and said, ‘As I passed by the Sea of Galilee, I chose John and James, sons of Zebedee, and Simon, and Andrew, Thaddaeus, Simon the Zealot, Judas Iscariot; and you Matthew, sitting at the tax office, I called and you followed me. You therefore, I want to be the Twelve, to symbolize Israel.’”Epiphanius, Panarion 30:13
- ^ Log 1- 114
- ^ Epiphanius, Panarion 30:13, Jerome, On Illustrious Men, 2
- ^ Although several Fathers say Matthew wrote the Gospel of the Hebrews they are silent about Greek Matthew found in the Bible. Modern scholars are in agreement that Matthew did not write Greek Matthews which is 300 lines longer than the Hebrew Gospel (See James Edwards the Hebrew gospel)
- ^ Suggested by Irenaeus first
- ^ Preface to the Gospel of Thomas
- ^ They too accept Matthew's gospel, and like the followers of Cerinthus and Merinthus, they use it alone. They call it the Gospel of the Hebrews, for in truth Matthew alone in the New Testament expounded and declared the Gospel in Hebrew using Hebrew script. Epiphanius, Panarion 30:3
- ^ Matt 1:18
- ^ “After the people were baptized, Jesus also came and was baptized by John. As Jesus came up from the water, Heaven was opened, and He saw the Holy Spirit descend in the form of a dove and enter into him. And a voice from Heaven said, ‘You are my beloved Son; with You I am well pleased.’ And again, ‘Today I have begotten you.’ “Immediately a great light shone around the place; and John, seeing it, said to him, ‘Who are you, Lord?' And again a voice from Heaven said, ‘This is my beloved Son, with whom I am well pleased.’ Then John, falling down before Him, said, ‘I beseech You, Lord, baptize me!’ But Jesus forbade him saying, ‘Let it be so as it is fitting that all things be fulfilled.’” Epiphanius, Panarion 30:13
- ^ Jesus said, "The (Father's) kingdom is like a shepherd who had a hundred sheep. One of them, the largest, went astray. He left the ninety-nine and looked for the one until he found it. After he had toiled, he said to the sheep, 'I love you more than the ninety-nine.'" Log 107
- ^ Parables
- ^ Language in the Gospel of John
- ^ Log 109
- ^ Parables of Jesus
- ^ a b Similar to beliefs taught by Hillel the Elder. (eg. "golden rule")Hillel Hillel the Elder
- ^ Jn 7:45 & Jn 3:1
- ^ Jerome, Commentary on Matthew 2
- ^ a b Events leading up to Passover
- ^ Epiphanius, Panarion 30:22
- ^ As was the Jewish practice at the time. (John 20:5-7)
- ^ Matt 28:1 Mk16:1 Lk24:1
- ^ Jn 20:11
- ^ Jerome, On Illustrious Men, 2