http://www.kentucky.com/mld/kentucky/news/world/14284616.htm

Posted on Fri, Apr. 07, 2006
Gospel redefines Judas Iscariot
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An early Christian manuscript, including the only
known text of the Gospel of Judas, has resurfaced
after 1,700 years, and it portrays Judas Iscariot not
as a betrayer of Jesus but as his favored disciple and
willing collaborator.

In this text, scholars reported yesterday, the account
of events leading to the Crucifixion differs sharply
from the four gospels in the New Testament. Here Jesus
was said to entrust Judas with special knowledge and
asks him to betray him to the Roman authorities. By
doing so, he tells Judas, "you will exceed" the other
disciples.

"You will be cursed by the other generations, and you
will come to rule over them," Jesus confides to Judas
in the document, which was made public at a news
conference at the National Geographic Society in
Washington.

Though some theologians have hypothesized the "good
Judas" before, scholars who have translated and
studied the text said this was the first time an
ancient document lent support to a revised image of
the man whose name in history has been synonymous with
treachery.

Scholars said the 26-page document was written on 13
sheets of papyrus leaf in ancient Egyptian, or Coptic,
and was bound as a book, known as a codex. It is one
of dozens of sacred texts from the Christian Gnostics,
who believed that salvation came through secret
knowledge conveyed by Jesus.

Its anonymous author was "obviously a Christian person
very sympathetic to a Gnostic point of view," said
Coptic scholar Marvin Meyer, of Orange, Calif.'s
Chapman University. The codex was written in the
second century when various groups of Christians
circulated what they called gospels -- "good news" --
purportedly written by most of the disciples and
several other followers of Jesus, among them Mary
Magdalene. The entire 66-page codex also contains a
text titled James, a letter by Peter and pages
provisionally called Book of Allogenes, or Book of
Strangers.

Most were outlawed during a centuries-long battle to
determine which sacred texts would comprise the canon
of Christian orthodoxy known today as the New
Testament.

Already, some scholars are saying that this Gospel
sheds new light on the historical relationship between
Jesus and Judas. They find strands of secret Jewish
mysticism running through the beliefs expressed by
some branches of early Christianity.

But others say the text is merely one more scripture
produced by a marginalized Christian cult of Gnostics,
who lived so many years after Jesus' day that they
could not possibly produce anything accurate about his
life. For these reasons, the discoveries are expected
to intrigue theologians and religious historians and
perhaps be deeply troubling to some church leaders and
lay believers.

The discovery in the desert of Egypt of the
leather-bound papyrus manuscript, its wanderings
through Europe and Long Island, and now its
translation, were announced by scholars assembled by
the National Geographic Society. The Judas text is
believed to be a copy in the Coptic language, made
around A.D. 300, of the original Gospel of Judas,
written in Greek the century before. Terry Garcia, an
executive vice president of the society, said, "The
codex has been authenticated as a genuine work of
ancient Christian apocryphal literature," citing
extensive tests of radiocarbon dating, ink analysis
and multispectral imaging and studies of the script
and linguistic style.

Unlike the four standard gospels, the Judas document
portrays Judas Iscariot as alone among the 12
disciples to understand Jesus' teachings.

At least two scholars said the new manuscript did not
contain anything likely to change or undermine
traditional understanding of the Bible. James M.
Robinson, a retired professor of Coptic studies at
Claremont Graduate University in California, was the
general editor of the English edition of the Nag
Hammadi collection. He noted that the gospels of John
and Mark both contain passages that suggest that Jesus
not only picked Judas to betray him, but actually
encouraged Judas to hand him over to those he knew
would crucify him.

In a key passage in the new-found gospel, Jesus had
talks with Judas "three days before he celebrated
Passover." That is when Jesus is supposed to have
referred to the other disciples and said to Judas:
"But you will exceed all of them. For you will
sacrifice the man that clothes me." By that, scholars
said, Jesus seems to have meant that in helping him
get rid of his physical flesh, Judas will act to
liberate the true spiritual self or divine being
within Jesus.

"The manuscript tells us nothing about the historical
Jesus or the historical Judas," said Ben Witherington
III, professor of New Testament interpretation at
Asbury Theological Seminary in Wilmore. "It tells us a
lot about a group that were labeled heretics in their
own day."

Garcia, of National Geographic, said at a news
conference that the society had contributed "more than
$1 million" to the project so far. The organization
released two books yesterday: an annotated translation
and the story of how the text came to light. The
gospel will also generate a magazine cover article, a
television documentary, an exhibit and its own Web
site.

The arrangement between National Geographic and the
Swiss-based Maecenas Foundation for Ancient Art, the
manuscript's current owner, raised questions about how
such transactions may effectively legitimize illegal
traffic in antiquities.

"The Swiss who bought it couldn't sell it for a
profit, because of laws that say you can't sell
illegal antiquities," said Claremont Graduate
University theologian James Robinson, the Coptic
scholar first approached to purchase the gospel 26
years ago. "Instead of selling the papyrus, they
decided to market the contents."

The Foundation said it intends to donate the codex to
the Coptic Museum in Cairo once it is fully restored.

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