Gospel of Jesus’ Wife was first publicized in 2012 as a recently discovered apocryphal gospel. This gospel suggested that Jesus had married Mary Magdalene, but it was proven to be a modern forgery. While forgeries are a problem in many fields, the continued interest of scholars and the public in the gospels, both canonical and apocryphal, is clearly shown by this event. In Simon Gathercole’s latest book, The Apocryphal Gospels, he provides a series of translations of early apocryphal gospels. He begins with a long introduction detailing textual issues, trends, and the reactions of scholars, then each translated gospel is given its own shorter introduction ranging from one paragraph to a few pages.
In the introduction to the book, Gathercole states that the purpose of the work is to present the earliest apocryphal gospels in all their different styles, theologies and perspectives--heavenly or earthly (xi). This purpose comes through clearly in this introduction, which quickly leaps into a discussion of diversity among early Christians, including a discussion of 2nd-century heretics. Noting larger theological conflicts in early Christianity, Gathercole describes how different authors and groups used the genre of gospel differently. In the smaller introductions to each gospel, Gathercole often draws a connection to the four canonical Gospels, explaining how the apocryphal texts interact with them. He demonstrates that some of these gospels were meant to be complimentary or additional, while others purposely undermined or subverted information from the four canonical Gospels.
A prime example is Tatian's Diatessaron, which combines all four canonical Gospels into one continuous narrative. Other texts such as the Gospel of Philip are not determined to be contradictory or complimentary, but aim to correct misunderstandings. On the contradictory end of the spectrum are the Gospel of Eve and other Gnostic texts. The Gnostics receive a fair bit of attention within this work, as their gospels can only be understood in light of their theology. The Gnostics are therefore explored in depth within the introduction, with additional notes provided for each Gnostic text discussed.
Aside from the presence of the Gnostic sects, many other groups are presented, and some texts are left unattributed to any sect. The issue of textual survival is central to the volume. As Gathercole explains in the introduction, few gospels survive in full manuscript form, and many only survive as fragments or translations. Furthermore, those that do exist in their entirety are often found in the arid climate of Egypt, creating a specific, localized sample of texts. Gathercole describes these textual issues well, paying attention to the massive numerical difference in copies of the canonical Gospels versus apocryphal ones. He also describes the reactions of the early church fathers to the apocryphal gospels, writing that many texts were suppressed or did not survive because their sects were stamped out.
Furthermore, Gathercole dedicates some space to exploring new scholarly discoveries and the history behind the discovery of many texts. In both the book's introduction and in the smaller textual introductions, Gathercole notes scholarly debates and discoveries; details controversies over dating, language, and attribution; and explains the contemporaneous reactions of communities and church fathers to the texts. This is most recognizable in his closing section, which includes two modern forgeries (403).
Other sections are organized chronologically around the life and death of Jesus, starting with the so-called “infancy gospels” and ending with post-resurrection dialogic gospels. Two sections are dedicated to gospels that span beyond Jesus’ time some including details of the word long before or after the life of Jesus. Each section contains two or more gospels, ranging in length from a single line to over ten pages. The length of Gathercole's introductions varies accordingly. The presentation of the translations is not standardized, although each attempt to give a sense of the literary register of the original, as Gathercole explains in the introduction. This is more clearly discernible in texts like the Gospel of Thomas, which is composed of logia (sayings) attributed to Jesus, and the translation stays true to the “Jesus says . . . Jesus Says . . .” format.
Overall Gathercole has compiled an excellent sourcebook for those looking to acquaint themselves with the apocryphal gospels. His choice to organize texts according to the life of Jesus contributes to topical continuity, although it may be inconvenient for those looking specifically for Gnostic gospels or texts from certain dates or locations. The textual introductions are succinct but highly informative and provide a breadth of relevant information. The methodology used for translations reflects the original text, maintaining the textual density of some gospels and the repetitive or ambiguous nature of others. For any student or scholar interested in the apocryphal gospels, this work is an excellent place to start. It provides much information that could assist in furthering one’s research.
Deirdra Grace Goebelle is a master’s student in religious studies at Queen's University.
Deirdra Grace Goebelle
Date Of Review:
April 23, 2022
