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55-471: Lost Gospel may refer to: The Lost Gospel (Jacobovici and Wilson book) , book by Simcha Jacobovici and Barrie Wilson The Lost Gospel , book by Burton L. Mack about the Q document New Testament apocrypha Topics referred to by the same term [REDACTED] This disambiguation page lists articles associated with the title Lost Gospel . If an internal link led you here, you may wish to change

110-535: A James. The Gospels , with disputed datings ranging from about 50 to as late as 130 AD, describe the period of Jesus's ministry, around 30-33 AD. It mentions at least two different people named James. The author of the Epistle of Jude notes that he is a brother of James in that epistle's opening paragraph. The Epistle of James has been traditionally attributed to James the Just since 253, but, according to Dan McCartney, it

165-495: A Jewish context. Joseph and Aseneth is included in an anthology of 6th century manuscripts entitled A Volume of Records of Events that have Shaped the World . Without Christian import, the work would have no place in such a collection of such important writings as a narrative about Constantine's conversion, the finding of ancient relics and proof of immortality ( The Seven Sleepers of Ephesus ) among them. The authors point out that work

220-430: A plot against their lives (Joseph's two sons Ephraim and Manasseh figuratively representing the children of Jesus and Mary Magdalene). The authors point out that typology represents a very different hermeneutic method than allegorical interpretation. In decoding the writing, the authors contend that Mary Magdalene is imaged as Artemis and Jesus on Helios. They also examine ancient mosaics that depict Helios and Artemis,

275-552: A previous marriage of Joseph (as related in the non-canonical Gospel of James ). Others consider James to be the son of Mary and Joseph. The Catholic tradition holds that this James is to be identified with James, son of Alphaeus , and James the Less . It is agreed by most that he should not be confused with James, son of Zebedee also known as James the Great . Eusebius records that Clement of Alexandria related, "This James, whom

330-482: A proper opportunity [to exercise his authority]. Festus was now dead, and Albinus was but upon the road; so he assembled the Sanhedrin of judges, and brought before them the brother of Jesus, who was called Christ, whose name was James, and some others, [or, some of his companions]; and when he had formed an accusation against them as breakers of the law, he delivered them to be stoned. The James referred to in this passage

385-482: Is a Christian rather than a Jewish text on the grounds that it was preserved and transmitted in the eastern Christian context of Syriac Christianity ; and that it would be of no interest to monks if it were merely the story of an interracial marriage set in Patriarchal times . Moreover the narrative contains Christian terminology -- "Bride of God," "Son of God," and Eucharistic symbolism that would have no place within

440-434: Is closer to "opinion". James supported them all in being against the requirement (Peter had cited his earlier revelation from God regarding Gentiles) and suggested prohibitions about eating blood as well as meat sacrificed to idols and fornication . This became the ruling of the council, agreed upon by all the apostles and elders and sent to the other churches by letter. The Encyclopædia Britannica relates that "James

495-705: Is fallen down; and I will build again the ruins thereof, and I will set it up: That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things. Known unto God are all his works from the beginning of the world. Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God: But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood. For Moses of old time hath in every city them that preach him, being read in

550-568: Is most likely the James to whom the Epistle of James has been attributed. The translations of Josephus' writing into other languages have at times included passages that are not found in the Greek texts, raising the possibility of interpolation, but this passage on James is found in all manuscripts, including the Greek texts. The context of the passage is the period following the death of Porcius Festus , and

605-546: Is now common for scholars to disagree on its authorship. Paul mentions meeting James "the Lord's brother" (τὸν ἀδελφὸν τοῦ κυρίου) and later calls him one of the pillars (στύλοι) in the Epistle to the Galatians Galatians 1:18–2:10 : Then after three years I went up to Jerusalem to visit Cephas and remained with him fifteen days. But I saw none of the other apostles except James the Lord's brother. (In what I am writing to you, before God, I do not lie!) Then I went into

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660-432: Is prefaced by two letters indicating that the work contains "a hidden meaning" and that it is Christological in nature. Using the interpretive methodology favoured by Syriac Christian scholars -- typological analysis -- the authors decode the writing as having to do with Jesus (Joseph) and Mary Magdalene (Aseneth). The narrative then becomes the story of their courtship, marriage, the children they had and concludes with

715-409: Is thought to have espoused the opposite position. According to Schaff, James was the local head of the oldest church and the leader of the most conservative portion of Jewish Christianity. Scholar James D. G. Dunn has proposed that Peter was the "bridge-man" between the two other "prominent leading figures", Paul and James the Just. Apart from a handful of references in the synoptic Gospels ,

770-570: The Jesus Seminar , who supports several heterodox views about the historical Jesus, states that there is no historical evidence of a marriage between Jesus and Mary Magdalene. Israeli Biblical scholar, Rivka Nir called their work "serious-minded, thought-provoking and interesting", but described the thesis as objectionable, The Lost Gospel was described as historical nonsense by Markus Bockmuehl . Author Ross Shepard Kraemer complained that her book When Aseneth Met Joseph: A Late Antique Tale of

825-644: The "uncircumcised" (in general Gentiles ) (Galatians 2:12), after a debate in response to concerns of the Christians of Antioch . The Antioch community was concerned over whether Gentile Christians need be circumcised to be saved, and sent Paul and Barnabas to confer with the Jerusalem church . James played a prominent role in the formulation of the council's decision. James was the last named figure to speak, after Peter, Paul, and Barnabas; he delivered what he called his "decision" ( Acts 15 :13-21). The original sense

880-526: The Acts of the Church . In describing James's ascetic lifestyle, Eusebius's Ecclesiastical History ( Book II, 23) quotes Hegesippus' account of James from the fifth book of Commentaries on the Acts of the Church : James, the Lord's brother, succeeds to the government of the Church, in conjunction with the apostles. He has been universally called the Just, from the days of the Lord down to the present time. For many bore

935-606: The Ancient Text that Reveals Jesus' Marriage to Mary the Magdalene is a book published by investigative journalist Simcha Jacobovici and Religious Studies historian Barrie Wilson in 2014. It contends that the 6th century manuscript -- by Pseudo-Zacharias Rhetor now British Library Add MS 17202 -- commonly referred to as " Joseph and Aseneth " is really a disguised history. The book's assertions are not supported by mainstream Biblical scholarship. The authors claim that this writing

990-554: The Biblical Patriarch and His Egyptian Wife, Reconsidered was distorted by Simcha Jacobovici and Barrie Wilson (revised preface to the 2015 paperback edition). James (brother of Jesus) Catholics and Orthodox Christians teach that James, along with others named in the New Testament as brothers of Jesus , were not the biological children of Mary, mother of Jesus , but were cousins of Jesus, or step-brothers from

1045-640: The Brother of God". The oldest surviving Christian liturgy, the Liturgy of St James , uses this epithet. The Jerusalem Church was an early Christian community located in Jerusalem, of which James and Peter were leaders. According to a universal tradition the first bishop was the Apostle James the Less, the "brother of the Lord". His predominant place and residence in the city are implied by Galatians 1:19 . Eusebius says he

1100-673: The Epistle to the Galatians, recognize a core group of three disciples (Peter, John and James) having the same names as those given by Paul. In the list of the disciples found in the Gospels, two disciples whose names are James, the son of Alphaeus and James, son of Zebedee are mentioned in the list of the twelve disciples : ( Matthew 10 :1–4) And he called to him his twelve disciples and gave them authority over unclean spirits, to cast them out, and to heal every disease and every affliction. The names of

1155-721: The Just was "from an early date, with Peter , a leader of the Church at Jerusalem and from the time when Peter left Jerusalem after Herod Agrippa 's attempt to kill him, James appears as the principal authority who presided at the Council of Jerusalem." The Pauline epistles and the later chapters of the Acts of the Apostles portray James as an important figure in the Jewish Christian community of Jerusalem . When Paul arrives in Jerusalem to deliver

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1210-464: The Lord's brother was a Christian apostle, according to St. Paul, although not one of the original Twelve Apostles." According to Protestant theologian Philip Schaff , James seems to have taken the place of James the son of Zebedee, after his martyrdom, around 44 AD. Modern historians of the early Christian churches tend to place James in the tradition of Jewish Christianity ; whereas Paul emphasized faith over observance of Mosaic Law , James

1265-558: The Sun and the Moon, in a chariot sweeping the heavens. The authors also speculated that while the extant version dates from the 6th century, the writing may portray an early form of Christianity that paralleled the Jewish movement led by James (Jesus' brother), and that this movement may have paved the way for 2nd century Gnosticism . In addition to a detailed decoding of the narrative, the book provides

1320-399: The apostles to the seventy, of whom Barnabas was one." According to Eusebius (3rd/4th century) James was named a bishop of Jerusalem by the apostles: "James, the brother of the Lord, to whom the episcopal seat at Jerusalem had been entrusted by the apostles". Jerome wrote the same: "James... after our Lord's passion... ordained by the apostles bishop of Jerusalem..." and that James "ruled

1375-401: The ascension of our Saviour, as if also preferred by our Lord, strove not after honor, but chose James the Just bishop of Jerusalem." Clement, in the seventh book of the same work, relates also the following concerning him: "The Lord after his resurrection imparted knowledge (gnōsin) to James the Just and to John and Peter, and they imparted it to the rest of the apostles, and the rest of

1430-521: The brother of Jesus" by order of Ananus ben Ananus , a Herodian-era High Priest . Ananus, who, as we have told you already, took the high priesthood, was a bold man in his temper, and very insolent; he was also of the sect of the Sadducees, who are very rigid in judging offenders, above all the rest of the Jews, as we have already observed; when, therefore, Ananus was of this disposition, he thought he had now

1485-533: The brother of the Lord, was the only other apostle he met. Paul describes James as being one of the persons to whom the risen Christ showed himself, ( 1 Corinthians 15 :3–8). In Galatians 2:9 , Paul mentions James with Cephas (Peter) and John the Apostle as the three Pillars of the Church . Paul describes these pillars as the ones who will minister to the "circumcised" (in general Jews and Jewish Proselytes ) in Jerusalem, while Paul and his fellows will minister to

1540-441: The carpenter, the son of Mary, the brother of James, and Joses, and of Judah, and Simon? and are not his sisters here with us? And they were offended at him." The Gospel of John never mentions anyone called James, but mentions Jesus's unnamed brothers as being present with Mary when Jesus attended the wedding at Cana ( John 2 :12), and later that his brothers did not believe in him ( John 7 :5). Fragment X of Papias (writing in

1595-407: The church of Jerusalem thirty years". Epiphanius (4th century), bishop of Salamis, wrote in his work The Panarion (AD 374–375) that "James, the brother of the Lord died in virginity at the age of ninety-six". According to Jerome (4th century), James, the Lord's brother, was an apostle, too; Jerome quotes Scriptures as a proof in his work " The Perpetual Virginity of Blessed Mary ", writing

1650-453: The contrary, when they saw that I had been entrusted with the gospel to the uncircumcised, just as Peter had been entrusted with the gospel to the circumcised (for he who worked through Peter for his apostolic ministry to the circumcised worked also through me for mine to the Gentiles), and when James and Cephas and John, who seemed to be pillars, perceived the grace that was given to me, they gave

1705-506: The details he provides diverge from those of Josephus, the two accounts share similar elements. Modern scholarship has almost universally acknowledged the authenticity of the reference to "the brother of Jesus, who was called Christ, whose name was James" (τὸν ἀδελφὸν Ἰησοῦ τοῦ λεγομένου Χριστοῦ, Ἰάκωβος ὄνομα αὐτῷ) and has rejected its being the result of later Christian interpolation . Moreover, in comparison with Hegesippus' account of James' death, most scholars consider Josephus' to be

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1760-477: The early church at the Council of Jerusalem (James is quoting Amos 9:11–12): And after they had held their peace, James answered, saying, Men and brethren, hearken unto me: Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. And to this agree the words of the prophets; as it is written, After this I will return, and will build again the tabernacle of David, which

1815-584: The extant lists of Pseudo-Hippolytus of Rome , Dorotheus of Tyre , the Chronicon Paschale , and Dimitry of Rostov , he is the first of the Seventy Apostles though some sources, such as the Catholic Encyclopedia , state that "these lists are unfortunately worthless". According to Josephus , in his work Antiquities of the Jews ( Book 20, Chapter 9, 1 ), refers to the stoning of "James

1870-491: The first-ever English translation of Joseph and Aseneth based on the oldest existing text, that is, the Syriac version of the 6th century which is itself based on an earlier Greek account -- how much earlier than the 6th century is open to speculation. Modern digital imaging techniques were used to decipher the text hidden by smudges and other marks, thus restoring the manuscript to its original state. The Lost Gospel also provides

1925-466: The first-ever translation of the two covering letters which explain how the Syriac translation came to be. Around 550 an anonymous individual wrote to his friend, Moses of Ingila. He had come across a "small, very old" book called Of Aseneth in the library in Resh'aina belonging to the bishops who had originally come from Aleppo. Suspecting that it contained a hidden message, he asked Moses of Ingila to translate

1980-485: The following: Notice, moreover, that the Lord's brother is an apostle, since Paul says «Then after three years I went up to Jerusalem to visit Cephas, and tarried with him fifteen days. But other of the Apostles saw I none, save James the Lord's brother.» (Galatians 1:18-19) And in the same Epistle «And when they perceived the grace that was given unto me, James and Cephas and John, who were reputed to be pillars,» (Galatians 2:9) Pseudo-Andrew of Crete (7th century) wrote

2035-416: The hand to hold their peace, declared unto them how the Lord had brought him out of the prison. And he said, Go show these things unto James, and to the brethren. And he departed, and went into another place. ( Acts 12 :17) When Peter, having miraculously escaped from prison, must flee Jerusalem due to Herod Agrippa 's persecution, he asks for James to be informed (Acts 12:17). James is also an authority in

2090-415: The journey to Alexandria by Lucceius Albinus , the new Roman Procurator of Judea , who held that position from 62 CE to 64 CE. Because Albinus' journey to Alexandria had to have concluded no later than the summer of 62 CE, the date of James' death can be assigned with some certainty to around that year. The 2nd century chronicler Hegesippus also left an account of the death of James, and while

2145-425: The link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Lost_Gospel&oldid=1077238390 " Category : Disambiguation pages Hidden categories: Short description is different from Wikidata All article disambiguation pages All disambiguation pages The Lost Gospel (Jacobovici and Wilson book) The Lost Gospel: Decoding

2200-513: The main sources for the life of James the Just are the Pauline epistles , the Acts of the Apostles , Josephus , Eusebius and Jerome , the last two of which also quote the early Christian chronicler Hegesippus , and Epiphanius . There is no mention of James in the Gospel of John or the early portions of the Acts of the Apostles . The Synoptics mention his name, but provide no further information. In

2255-526: The money he raised for the faithful there, it is to James that he speaks, and it is James who insists that Paul ritually cleanse himself at Herod's Temple to prove his faith and deny rumors of teaching rebellion against the Torah ( Acts 21:18 ). This was a charge of antinomianism . In Paul's account of his visit to Jerusalem in Galatians 1:18 -19, he states that he stayed with Cephas (better known as Peter) and James,

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2310-453: The more historically reliable. Some scholars have noted Josephus is more sympathetic to James than his brother. The New Testament mentions several people named James. The Pauline epistles , from about the sixth decade of the 1st century , have two passages mentioning a James. The Acts of the Apostles , written sometime between 60 and 150 AD, also describes the period before the destruction of Jerusalem in 70 AD. It has three mentions of

2365-454: The name of James; but this one was holy from his mother's womb. He drank no wine or other intoxicating liquor, nor did he eat flesh; no razor came upon his head; he did not anoint himself with oil, nor make use of the bath. He alone was permitted to enter the holy place: for he did not wear any woollen garment, but fine linen only. He alone, I say, was wont to go into the temple: and he used to be found kneeling on his knees, begging forgiveness for

2420-525: The people of old called the Just because of his outstanding virtue, was the first, as the record tells us, to be elected to the episcopal throne of the Jerusalem church." Other epithets are "James the brother of the Lord, surnamed the Just," and "James the Righteous". He is sometimes referred to in Eastern Christianity as "James Adelphotheos" ( Ancient Greek : Ἰάκωβος ὁ Ἀδελφόθεος ), meaning "James

2475-476: The people-so that the skin of his knees became horny like that of a camel's, by reason of his constantly bending the knee in adoration to God, and begging forgiveness for the people. Clement of Alexandria (late 2nd century) wrote in the sixth book of his Hypotyposes that James the Just was chosen as a bishop of Jerusalem by Peter , James (the Greater) and John : "For they say that Peter and James and John after

2530-506: The person of Jesus Christ The cut could perhaps have been made deliberately in antiquity according to the authors. The book has been dismissed by mainstream Biblical scholarship, for example by Anglican theologian, Richard Bauckham . The idea of a Jesus bloodline is rejected by the overwhelming majority of biblical scholars and scholars of the historical Jesus , such as Bart D. Ehrman , John P. Meier , Géza Vermes , Raymond E. Brown , Maurice Casey and Jeffrey J. Kripal . Even

2585-478: The preceding verse, the same Greek word "adelphos" (brother) is used, but not in a blood-relation sense: Then he appeared to more than five hundred brothers at one time, most of whom are still alive, though some have fallen asleep. ( 1 Corinthians 15:6 ) There is a James mentioned in Acts, which the Catholic Encyclopedia identifies with James, the brother of Jesus: "but he [Peter], beckoning unto them with

2640-644: The regions of Syria and Cilicia . ...Then after fourteen years I went up again to Jerusalem with Barnabas, taking Titus along with me. ...Yet because of false brothers secretly brought in—who slipped in to spy out our freedom that we have in Christ Jesus, so that they might bring us into slavery—to them we did not yield in submission even for a moment, so that the truth of the gospel might be preserved for you. And from those who seemed to be influential (what they were makes no difference to me; God shows no partiality)—those, I say, who seemed influential added nothing to me. On

2695-546: The right hand of fellowship to Barnabas and me, that we should go to the Gentiles and they to the circumcised. Only, they asked us to remember the poor, the very thing I was eager to do. A "James" is mentioned in Paul's First Epistle to the Corinthians , 1 Corinthians 15:7 , as one to whom Jesus appeared after his resurrection: For I delivered unto you first of all that which also I received: that Christ died for our sins according to

2750-426: The scriptures; and that he was buried; and that he hath been raised on the third day according to the scriptures; and that he appeared to Cephas; then to the twelve; then he appeared to above five hundred brethren at once, of whom the greater part remain until now, but some are fallen asleep; then he appeared to James; then to all the apostles; and last of all, as to the [child] untimely born, he appeared to me also. In

2805-447: The second century) refers to "James the bishop and apostle". Hegesippus (2nd century), in the fifth book of his Commentaries, mentions that James was made a bishop of Jerusalem but he does not mention by whom: "After the apostles, James the brother of the Lord surnamed the Just was made head of the Church at Jerusalem." Hegesippus (c.110–c.180), wrote five books (now lost except for some quotations by Eusebius) of Commentaries on

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2860-522: The synagogues every sabbath day. ( Acts 15 :13–21) James is presented as a principal author of the Apostolic Decree of Acts 15. After this, there is only one more mention of James in Acts, meeting with Paul shortly before Paul's arrest: "And when we were come to Jerusalem, the brethren received us gladly. And the day following Paul went in with us unto James; and all the elders were present." ( Acts 21 :17–18) The Synoptic Gospels , similarly to

2915-481: The twelve apostles are these: first, Simon, who is called Peter , and Andrew his brother; James the son of Zebedee , and John his brother; Philip and Bartholomew ; Thomas , and Matthew the tax collector; James the son of Alphaeus , and Thaddaeus ; Simon the Cananaean, and Judas Iscariot , who betrayed him. The Gospel of Mark and the Gospel of Matthew also mention a James as Jesus's brother: "Is not this

2970-438: The work from Greek into Syriac, a language with which he was more familiar. Moses of Ingila obliged, sending him a Syriac translation and noting that it was a work of wisdom, the meaning of which had to be carefully discerned. As he started to indicate the hidden Christological meaning, the text of the covering letter is suddenly cut off, while at the same time affirming the truth of mainstream Christianity as to God's incarnation in

3025-517: Was appointed bishop by Saint Peter , James (the Greater), and John (II, i). According to Eusebius , the Jerusalem church escaped to Pella during the siege of Jerusalem by the future Emperor Titus in 70 AD and afterwards returned, having a further series of Jewish bishops until the Bar Kokhba revolt in 130 AD. Following the second destruction of Jerusalem and the rebuilding of the city as Aelia Capitolina , subsequent bishops were Greeks. James

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