Please enable JavaScript.
Coggle requires JavaScript to display documents.
"The Other Gospels" - Coggle Diagram
"The Other Gospels"
-
The Gospel of Thomas
-
-
-
Some scholars place it firmly in the first century, others argue adamantly that it belongs to the second century
-
The Gospel of Thomas contains no stories about Jesus, no references to anything he did, and no references to his death, resurrection, or second coming. The book simply recounts 114 “secret sayings that the living Jesus spoke and Didymus Judas Thomas recorded.” Some of the sayings are brief one-liners (proverbs or beatitudes); others are full parables or short speeches on a topic
Those who place the Gospel of Thomas in the second century maintain that these sayings are expressive of gnostic mysticism, and indeed, the claim that Thomas harbors a gnostic orientation is a major reason for dating the work to the mid-second century. The Gospel of Thomas assumes that the physical existence of believers and of the material world is of little consequence; the inner light and life of the soul or spirit are what matters. Further, the Gospel portrays salvation as a matter of acquiring hidden knowledge, including (or especially) self-knowledge.
-
The Gospel of the Savior
-
-
Egyptian work containing alleged sayings of Jesus. What remains presents Jesus either at the Last Supper or, more likely, in Gethsemane addressing his apostles, God, and then the cross on which he will be crucified.
-
-
We have no knowledge of how the Gospel of the Savior was received in antiquity: there is no mention of it pro or con
-
-
-
The Gospel of Peter
Elates the story of Jesus’s passion and resurrection in a manner that appears to be a hodgepodge of material found in the four canonical Gospels, with only occasional accretions.
Indeed, some scholars have suggested that the Gospel of Peter might be based on an early written account of Jesus’s passion, an account that preceded any of the New Testament Gospels and that was based less on historical reminiscence than on an imagined scenario composed out of references and allusions in the Hebrew Scriptures.
-
The attention of scholars focuses on minor details in which these accounts differ from the New Testament versions. Here, it is Herod rather than Pilate who orders the soldiers to crucify Jesus.
-
The most significant departure from the canonical tradition, however, is this Gospel’s presentation of the resurrection, which includes reference to a walking, talking cross.
-
-
-
The Gospel of Judas
-
Records “the secret account of the judgment that Jesus pronounced to Judas Iscariot over eight days, leading up to the three days before he observed Passover”
-
Provides a series of homilies addressed by Jesus to Judas and/or other disciples. All of these homilies present Jesus as an exponent of gnostic ideology, the content of which may strike modern readers as simply bizarre or incomprehensible. That should not be surprising, given that Gnosticism claimed that its teachings consisted of secret knowledge that only enlightened insiders would be able to comprehend.
-
Around 180 CE, Irenaeus mentioned that a group of gnostics called the Cainites used a document called the “Gospel of Judas.”
The Gospel of Mary
-
Recounts what Mary told the disciples Jesus had disclosed to her: secret revelations that he had apparently thought they would not be able to comprehend.
-
-
From the second century, though estimates vary as to whether to place it early or late in that period.
Reflects the power struggles over efforts to restrict roles of women within the early church. Women were sometimes granted more authority in gnostic communities than in what came to be regarded as orthodox expressions of the Christian movement.
-
The Gospel of Philip
A potpourri of seemingly miscellaneous observations and comments, none of which are actually attributed to Jesus.
-
-
-
The ideology of the Gospel of Philip is thoroughly gnostic, maintaining, for instance, that “the world came into being through an error” and that “Jesus secretly stole” the souls that he rescued by hiding his Logos in disguises that appeared to be human to some and angels to others.
-
The work also refers to what other Christians had come to regard as sacraments but supplements these with reference to “the Bridal Chamber.” This does not seem to be a reference to marriage but to something more mystical
Maybe “the Bridal Chamber” is the realm of faith, in which Christ (the Bridegroom) and the church (the Bride) are joined.