Non Sequitur? Gospel of Jesus’ Wife Latest

This one is starting to get silly … yesterday we had — from a reliable source, apparently — word that Harvard Theological Review was declining to publish Dr. King’s paper on some fragment of papyrus that’s been in the news of late. Later in the day, however, we were told that that wasn’t true, again from a reliable source:

Despite that being the only real development yesterday, you can see if you scroll down through the Blogosphere posts for this a.m.that more Biblioblogger types are commenting either on the fragment or the publicity thereof … for my part, I think I’m going to leave this one to them until we hear of the papyrus itself being tested. That, and (he said, Cato-like) when someone explains to me how a page from a codex can have such nice dark letters on one side, and be barely legible on the other

Sequitur: Latest on the Gospel of Jesus’ Wife

A few developments since our last post on the subject (The Gospel of Jesus’ Wife ~ A Rogueclassicist Perspective):

Mark Goodacre has augmented Francis Watson’s culled-from-Thomas suggestion by demonstrating that the final line was also from Thomas untimely ripped:

Currently burning through the blogosphere is a reliably-sourced mention that Harvard Theological Review is no longer publishing Dr King’s article:

… one wonders if the Smithsonian will still go through with their piece.

We should note that there remain folks who cling to the view that it is genuine, despite all this:

FWIW, as Steve Caruso note in his post on this early on, Dr. King is to be praised for at least presenting this at a scholarly conference rather than going straight to the media with it. But the more one stares at that fragment, the more one thinks that it really should have undergone more tests before being hyped like it was. When one side could barely be read — even with infrared photography — and the other side was pretty much clear as day, alarm bells should have gone off.

The Gospel of Jesus’ Wife ~ A Rogueclassicist Perspective

I’m sure most folks have seen all the ‘Gospel of Jesus’ Wife’ coverage in the morning Blogosphere posts and perhaps some people were wondering why I hadn’t commented yet. It was mostly a matter of lack of time, but it’s kind of interesting that I couldn’t respond because the story took a couple of interesting turns as it made its way through the news cycle. So here’s a compendium-cum-commentary sort of post which should bring you up to speed if you have missed it and which also asks some questions that have arisen for me along the way. The best place to begin is with the press release from the Harvard Divinity School (which has some internal links worth exploring, but I’ll mention them again later):

Four words on a previously unknown papyrus fragment provide the first evidence that some early Christians believed Jesus had been married, Harvard Professor Karen King told the 10th International Congress of Coptic Studies today.

King, the Hollis Professor of Divinity at Harvard Divinity School, announced the existence of the ancient text at the Congress’s meeting, held every four years and hosted this year by the Vatican’s Institutum Patristicum Augustinianum in Rome. The four words that appear on the fragment translate to, “Jesus said to them, my wife.” The words, written in Coptic, a language of ancient Egyptian Christians, are on a papyrus fragment of about one and a half inches by three inches.

“Christian tradition has long held that Jesus was not married, even though no reliable historical evidence exists to support that claim,” King said. “This new gospel doesn’t prove that Jesus was married, but it tells us that the whole question only came up as part of vociferous debates about sexuality and marriage. From the very beginning, Christians disagreed about whether it was better not to marry, but it was over a century after Jesus’s death before they began appealing to Jesus’s marital status to support their positions.”

Roger Bagnall, director of the Institute for the Study of the Ancient World in New York, believes the fragment to be authentic based on examination of the papyrus and the handwriting, and Ariel Shisha-Halevy, a Coptic expert at Hebrew University in Jerusalem, considers it likely to be authentic on the basis of language and grammar, King said. Final judgment on the fragment, King said, depends on further examination by colleagues and further testing, especially of the chemical composition of the ink.

One side of the fragment contains eight incomplete lines of handwriting, while the other side is badly damaged and the ink so faded that only three words and a few individual letters are still visible, even with infrared photography and computer photo enhancement. Despite its tiny size and poor condition, King said, the fragment provides tantalizing glimpses into issues about family, discipleship, and marriage that concerned ancient Christians.

King and colleague AnneMarie Luijendijk, an associate professor of religion at Princeton University, believe that the fragment is part of a newly discovered gospel. Their analysis of the fragment is scheduled for publication in the January 2013 issue of Harvard Theological Review, a peer-reviewed journal.

King has posted a draft of the paper, an extensive question-and-answer on the fragment and its meaning, and images of it, on a page on the Divinity School website.

The brownish-yellow, tattered fragment belongs to an anonymous private collector who contacted King to help translate and analyze it. The collector provided King with a letter from the early 1980s indicating that Professor Gerhard Fecht from the faculty of Egyptology at the Free University in Berlin believed it to be evidence for a possible marriage of Jesus.

King said that when the owner first contacted her about the papyrus, in 2010, “I didn’t believe it was authentic and told him I wasn’t interested.” But the owner was persistent, so in December 2011, King invited him to bring it to her at Harvard. After examining it, in March 2012 King carried the fragment to New York and, together with Luijendijk, took it to Bagnall to be authenticated. When Bagnall’s examination of the handwriting, ways that the ink had penetrated and interacted with the papyrus, and other factors, confirmed its likely authenticity, work on the analysis and interpretation of the fragment began in earnest, King said.

Little is known about the discovery of the fragment, but it is believed to have come from Egypt because it is written in Coptic, the form of the Egyptian language used by Christians there during the Roman imperial period. Luijendijk suggested that “a fragment this damaged probably came from an ancient garbage heap like all of the earliest scraps of the New Testament.” Since there is writing on both sides of the fragment, it clearly belongs to an ancient book, or codex, not a scroll, she said.

The gospel of which the fragment is but a small part, which King and Luijendijk have named the Gospel of Jesus’s Wife for reference purposes, was probably originally written in Greek, the two professors said, and only later translated into Coptic for use among congregations of Coptic-speaking Christians. King dated the time it was written to the second half of the second century because it shows close connections to other newly discovered gospels written at that time, especially the Gospel of Thomas, the Gospel of Mary, and the Gospel of Philip.

Like those gospels, it was probably ascribed to one or more of Jesus’s closest followers, but the actual author would have remained unknown even if more of it had survived. As it stands, the remaining piece is too small to tell us anything more about who may have composed, read, or circulated the new gospel, King said.

The main topic of the dialogue between Jesus and his disciples is one that deeply concerned early Christians, who were asked to put loyalty to Jesus before their natal families, as the New Testament gospels show. Christians were talking about themselves as a family, with God the father, his son Jesus, and members as brothers and sisters. Twice in the tiny fragment, Jesus speaks of his mother and once of his wife—one of whom is identified as “Mary.” The disciples discuss whether Mary is worthy, and Jesus states that “she can be my disciple.” Although less clear, it may be that by portraying Jesus as married, the Gospel of Jesus’s Wife conveys a positive theological message about marriage and sexuality, perhaps similar to the Gospel of Philip’s view that pure marriage can be an image of divine unity and creativity.

From the very beginning, Christians disagreed about whether they should marry or be celibate. But, King notes, it was not until around 200 that there is the earliest extant claim that Jesus did not marry, recorded by Clement of Alexandria. He wrote of Christians who claimed that marriage is fornication instituted by the devil, and says people should emulate Jesus in not marrying, King said. A decade or two later, she said, Tertullian of Carthage in North Africa declared that Jesus was “entirely unmarried,” and Christians should aim for a similar condition. Yet Tertullian did not condemn sexual relations altogether, allowing for one marriage, although he denounced not only divorce, but even remarriage for widows and widowers as overindulgence. Nearly a century earlier, the New Testament letter of 1 Timothy had warned that people who forbid marriage are following the “doctrines of demons,” although it didn’t claim Jesus was married to support that point.

In the end, the view that dominated would claim celibacy as the highest form of Christian sexual virtue, while conceding marriage for the sake of reproduction alone. The Gospel of Jesus’s Wife, if it was originally written in the late second century, suggests that the whole question of Jesus’s marital status only came up over a century after Jesus died as part of vociferous debates about sexuality and marriage, King said. King noted that contemporary debates over celibate clergy, the roles of women, sexuality, and marriage demonstrate that the issues are far from resolved.

“The discovery of this new gospel,” King said, “offers an occasion to rethink what we thought we knew by asking what role claims about Jesus’s marital status played historically in early Christian controversies over marriage, celibacy, and family. Christian tradition preserved only those voices that claimed Jesus never married. The Gospel of Jesus’s Wife now shows that some Christians thought otherwise.”

So the initial press release gives some important info:

  • the claim is being made by a chaired professor (Dr. King)
  • the fragment is written in Coptic and is written/translated in such a way as to suggest that Jesus had a wife
  • Roger Bagnall thinks the piece authentic on papyrological and paleographical grounds
  • Ariel Shisha-Halevy thinks the piece authentic on grammatical grounds
  • further testing of the ink is forthcoming (maybe)
  • the fragment has close connections to the Gospel of Thomas (more on that later)

… so far, so good, but then we get into things that initially me feel somewhat  uncomfortable:

  • the provenance of the fragment is unknown and somewhat suspicious
  • we are told it came from a codex, because it is written on both sides; one side is really faded, however (more on that later)
  • Dr King and her associate have named the fragment Gospel of Jesus’s Wife for reference purposes, but in the process are predisposing people what to think about it

Setting that aside, there was a ‘head on media’ assault — for want of a better term — with this one … from Harvard came:

a video:


… all of which led to quite a bit of media coverage … here’s a sampling:

… and of course, the Daily Mail took it that one step further:

We also saw some things from the Smithsonian, which may have added some gravitas to the story:

… and it became apparent that this was connected to a documentary on the subject which was funded by the Smithsonian and which will appear on the Smithsonian Channel later this month.

After the initial wave, Dr King presented her paper and AP came out with a piece which — to its credit — noted the suspicion of scholars … some excerpts:

[…]

Stephen Emmel, a professor of Coptology at the University of Muenster who was on the international advisory panel that reviewed the 2006 discovery of the Gospel of Judas, said the text accurately quotes Jesus as saying “my wife.” But he questioned whether the document was authentic.

“There’s something about this fragment in its appearance and also in the grammar of the Coptic that strikes me as being not completely convincing somehow,” he said in an interview on the sidelines of the conference.

Another participant at the congress, Alin Suciu, a papyrologist at the University of Hamburg, was more blunt.

“I would say it’s a forgery. The script doesn’t look authentic” when compared to other samples of Coptic papyrus script dated to the 4th century, he said.

[…]

Wolf-Peter Funk, a noted Coptic linguist, said there was no way to evaluate the significance of the fragment because it has no context. It’s a partial text and tiny, measuring 4 centimeters by 8 centimeters (1.5 inches by 3 inches), about the size of a small cellphone.

“There are thousands of scraps of papyrus where you find crazy things,” said Funk, co-director of a project editing the Nag Hammadi Coptic library at Laval University in Quebec. “It can be anything.”

He, too, doubted the authenticity, saying the form of the fragment was “suspicious.”

[…]

Some archaeologists were quick to question Harvard’s ethics, noting that the fragment has no known provenance, or history of where it’s been, and that its current owner may have a financial interest in the publicity being generated about it.

King has said the owner wants to sell his collection to Harvard.

“There are all sorts of really dodgy things about this,” said David Gill, professor of archaeological heritage at University Campus Suffolk and author of the Looting Matters blog, which closely follows the illicit trade in antiquities. “This looks to me as if any sensible, responsible academic would keep their distance from it.”

He cited the ongoing debate in academia over publishing articles about possibly dubiously obtained antiquities, thus potentially fueling the illicit market.

[…]

Hany Sadak, the director general of the Coptic Museum in Cairo, said the fragment’s existence was unknown to Egypt’s antiquities authorities until news articles this week.

“I personally think, as a researcher, that the paper is not authentic because it was, if it had been in Egypt before, we would have known of it and we would have heard of it before it left Egypt,” he said.

If you kept up with the various Blogosphere posts, you know our biblioblogger friends were also on the suspicious side. Ecce:

As an aside, as might be expected, both Simcha Jacobovici and Dr James Tabor are very interested in this because it adds weight to their Talpiot Tomb claims:

… for more Bibloblogger reaction, see James McGrath’s compendia here and here … In addition, there was an NBC article which actually seems to have looked at assorted Bibliobloggers on this one: Reality check on Jesus and his ‘wife’ (NBC)

The common thread through most of this coverage is that people aren’t buying the authenticity of the piece and this seems to be a major sticking point. A major development in the questioning of authenticity came the other day when Dr Francis Watson posted an article (pdf) on Mark Goodacre’s blog pointing out why it is a forgery and whence came the ‘subject matter’ — mostly from the Gospel of Thomas:

The article’s findings are currently percolating through the press:

… and even the Daily Mail has become skeptical:

Finally (in terms of press coverage) we read that Harvard seems to be having second thoughts … an excerpt from an AP piece via PhysOrg:

[…] The research centers on a fourth-century papyrus fragment containing Coptic text in which Jesus uses the words “my wife.” On Tuesday, Harvard Divinity School professor Karen King announced at an international conference that the fragment was the only existing ancient text in which Jesus explicitly talks of having a wife. Harvard also said King’s research was scheduled to be published in the Harvard Theological Review in January and noted the journal was peer-reviewed, which implied the research had been fully vetted. But on Friday, the review’s co-editor Kevin Madigan said he and his co-editor had only “provisionally” committed to a January publication, pending the results of the ongoing studies. In an email, Madigan said the added studies include “scientific dating and further reports from Coptic papyrologists and grammarians.”[…]

So that’s what others think; on to what I think (if anyone cares), with the caveat that I am not a papyrologist except in the looking-up-pOxy sense, and am not at all versed in Coptic … In any event when these sorts of claims come along, your friendly rogueclassicist generally pulls a Sheldon:

… and stares at the thing for much longer than is normal. What I was staring at were the Karen King’s photos which were posted on the Harvard Divinity School page:

Karen King photo
Karen King photo

So here’s what bugs me: in the initial press stuff we were told this fragment was from a codex, because it had writing on both sides. That would be a reasonable explanation, but also predisposes us to think that what we’re looking at was, in fact, a codex. Looking at the fragment itself, it seems rather strange, does it not, that the ink on one side could be so dark and nice, while on the other side it is barely legible? It seems also strange that the ‘legible’ side seems to comfortably hold eight lines of text, while the other side has barely six. Indeed, the other side is probably the best clue about the authenticity of this fragment — barring further testing — because it can barely be read and is so illegible that one really can’t say that it actually is some sort of religious text.

With that in mind, let’s think of some recent ‘sensational’ discoveries: the James Ossuary is still being debated, but the dates check out … perhaps a good indication that some ‘forger’ simply gave a less spectacular — but genuine — ancient piece some added value. Similarly, those Jordan lead codices are speculated to have been made from ancient lead which was reused for ‘other reasons’. Just looking at the condition of this papyrus fragment, does it not suggest that this is a situation where there was some vague, and probably of little value, fragment of papyrus which some forger decided to ‘add some value’ to by adding something interesting and controversial to the other side? It seems to be a modus operandi for many of these claims of late …

ADDENDA (the next day): this a.m. I realized I neglected to include some very apropos posts in regards to provenance from David Gill’s blog:

 

Putin ‘Fesses Up

This is sort of interesting in a ‘closure of the story’ sort of way but also in a ‘never thought we’d hear him admit it’ sort of way too. Various versions of this one … we’re excerpting the Indian Express:

Russian President Vladimir Putin has admitted to staging some of his most famous stunts, including meeting endangered big cats and the “discovery” of ancient Greek amphorae in the Black sea, a Russian journalist has claimed.

However, Putin complained that while he was ridiculed for his stage-managed photo opportunities, they at least raised awareness and encouraged people to “start reading” about history and environmental issues.

His comments came during a bizarre 20-minute conversation in the Kremlin with an opposition journalist, who claims to have recently lost her job over refusing to cover his most recent stunt, The Telegraph reports.

In an article published in Moscow”s Big City Journal, she said the Russian president unexpectedly rang her soon after she lost her job to express his regret at “inadvertently becoming the cause” of her sacking, and invited her to the Kremlin, where in an unexpected frank admission, he acknowledged that many of his stunts are stage-managed.

“Well, there was overexposure, and I was to blame for that,” he had allegedly said. […]

 

 

You can follow the ‘thread’ back in this sordid tale here: Putin, Phangoria, Fake? Well duh …

 

The Battle of Alesia Continues

Tip o’ the pileus to Ian Spoor for sending this one in from the BBC … I wasn’t aware of this controversy:

Every French schoolchild has learned about Alesia.

It was the battle in which Julius Caesar beat the Gauls under Vercingetorix, thus bringing France into the Roman world.

Had it gone the other way, the French might have ended up German.

In the Asterix comic book The Chieftain’s Shield, the opening scene shows Vercingetorix throwing his weapons not before, but on Caesar’s feet.

Right now, there is an added reason to contemplate this key moment in early European history.

An impressive new museum-cum-activity centre has just opened on the official site of the battle, in northern Burgundy.

The Alesia MuseoParc, beneath the village of Alise-Sainte-Reine, consists of a circular museum building containing artefacts and displays, and then – outside – a full-scale reconstruction of part of the Roman siege lines.

Visitors come away with a thorough grounding in Gaulish fighting techniques, or in Caesar’s strategic genius.

What they hear little of is a controversy that questions the museum’s very raison d’etre.

Understandable perhaps, because after 10 years of planning, and 75m euros (£60m) of investment, who wants to be told that the battle never took place here at all?

Unifying spirit

The more recent battle of Alesia – about its whereabouts, that is – goes back 150 years, to the time of France’s Emperor Napoleon III.

After the surrender of Vercingetorix in 52BC, the Gaulish town was said to have been obliterated and lost for good. In The Chieftain’s Shield, there is even a running gag about no-one knowing where Alesia is.

But in 1864, Napoleon issued an imperial decree stating that Alesia had now been officially identified as Alise-Sainte-Reine.

The emperor, the nephew of the original Emperor Napoleon Bonaparte, saw Vercingetorix as an embodiment of France’s national identity.

Though he was the loser at Alesia, Vercingetorix had by then forged the first ever pan-Gaulish alliance of tribes.

Nearly two millennia later, Napoleon III, whose legitimacy was, to say the least, precarious, wanted to harness this unifying spirit.

So when archaeological evidence began to emerge that possibly linked Alise-Sainte-Reine to some kind of Roman-Celtic confrontation, Alise-Sainte-Reine in Burgundy became the officially designated site, and a monumental statue of Vercingetorix was erected on the hilltop where the citadel of Alesia was presumed to have stood.

Tellingly, behind his drooping moustaches, the chieftain bears the features of a young Napoleon III.

However from the start, there were doubts about the decision, which some said had been made in haste and with clear political motives.

It was not that there was no evidence for Napoleon’s claim. The very place-name – Alise – suggested a link.

And excavations carried out in the 1860s brought to light a wealth of remains – coins, weapons, trench-lines, armour – that seemed to lend further proof.

But there were suspicions that it was all too, well – convenient.

Caesar’s account

And then exactly 50 years ago, the story took the dramatic twist whose repercussions are still with us today.

An archaeologist called Andre Berthier was profoundly uneasy about the identification Alise-Sainte-Reine as Alesia.

His method was to go back to the only sure evidence – contemporary histories – and construct an “identikit” for a location. Then he would pore over detailed military maps to find places that might correspond.

Applying this technique to the Alesia conundrum, he absorbed himself in Caesar’s own De Bello Gallico, the general’s personal account – known to generations of Latin students – of the conquest of Gaul.

It provides a clear description of Alesia. It is on a “very high” hill, impregnable except by siege. The feet of the hill are washed by two rivers, and there is a plain in front extending for three Roman miles.

These and other details convinced Berthier that Alesia could not be at Alise-Sainte-Reine. The portrait simply did not fit.

The hill, he thought, was not sufficiently high to oblige Caesar to lay siege. The plain was too wide, and as for the two rivers – “flumina” in Latin – they were pathetic little streams.

In 1962, after eliminating 200 alternative sites one by one, he came to a place called Chaux-des-Crotenay in the Jura, about 35 miles (56km) from Geneva.

Eureka.

It was exactly as Caesar had described.
‘Lethargy, careerism and money’

Fifty years later, Berthier’s work is being continued by his disciple, Sorbonne classics professor Danielle Porte, who is fired by an overpowering sense of injustice.

“The archaeological establishment has never paid the slightest heed to our doubts. They are too wrapped up in their own reputations, and now there are the economic interests at stake as well, with the museum.

“No-one dares question the orthodox thesis. Lethargy, careerism and money are all taking precedence over historical truth, and that is something I cannot put up with,” she says.

Having identified the place from Caesar’s texts, Berthier’s next task was to explore the area for physical evidence.

Another ancient writer – the Greek Diodorus of Sicily – wrote that Alesia was an extremely important religious centre for all the Celtic peoples of Europe.

So the true Alesia should contain signs of that past. Excavations at Alise-Sainte-Reine had mainly revealed traces from the later Gallo-Roman period, in itself suspicious because the town is supposed to have been wiped out.

Berthier’s researches at Chaux excited him beyond his wildest expectations.

Buried in woods, he found the remains of an ancient rampart wall. Ms Porte says it is a classic “Cyclopean” bronze-age fortification, originally 10m (33ft) high.

They also found a rare anthropomorphic menhir – a stone “goddess” that would have guarded an entrance – as well as other Celtic and pre-Celtic artefacts.

In addition, a short distance away, the association claims to have found signs of a Roman siege camp, seemingly further confirmation.

In short, they not only believe the famous battle took place at Chaux, they also think Alesia itself was a substantial Gaulish centre.

This means that, lying beneath the woods, there is a wealth of ancient remains waiting to be excavated.

“We believe this is the most important unexcavated archaeological site in Europe,” says historian and broadcaster Franck Ferrand.

“And yet the French state refuses to authorise excavations here. Why? Because it might jeopardise the official theory.

“It is the only case in history of an excavation being banned for cultural reasons.”

Skuldiggery?

The “Jurassics”, as the dissidents are known, are convinced that the original excavations at Alise-Sainte-Reine were deliberately falsified.

Ferrand quotes a worker who allegedly told a reporter at the time that the finds were so amazing, “it was if they had been put there!”

Some items are said to have been previously seen up for sale at auction, and there are questions over a chest of treasure that was supposedly found in the Roman lines.

According to the Jurassics, this contained quantities of coins from different Gaulish tribes in exact proportion to their reported presence at the battle. How perfect, they say. And how unlikely.

But these charges of what might be called skuldiggery are hotly contested by defenders of the official line.

Laurent de Froberville, director of the Alesia museum, will not quite say the Jurassics are cranks, but he does insist the vast body of scientific opinion supports the Alise-Sainte-Reine claim.

“So much evidence has been found in the ground here,” he says.

“Just one example: There were three types of horses in the battle, from the Roman, Gaulish and Germanic cavalries. And we have found bones here from all three breeds.

“The Jurassic people rely far too heavily on one element: Caesar’s texts. But we cannot be sure how accurate these writings are.

“Most experts rely on an accumulation of a different evidence. There comes a point – like in an detective enquiry – when everything points in one direction, and you have to say: It’s here.”

Buried truth

The arguments will no doubt run and run. Until Chaux is excavated, the dissidents will always be able to say the truth is buried in the earth.

For those tempted to ask “Why should we care?”, Ms Porte has several answers.

First, on the location of Alesia hinges a great deal of the reputation of chief Vercingetorix.

If Alesia is indeed at the Burgundy site, then one is entitled to question the chieftain’s leadership skills: The place is not particularly defensible.

However, if Alesia is in the Jura, Vercingetorix was blocking Caesar’s path from a position of almost impregnable strength, and loses only because of the last-minute defection of one of the tribes.

Second, much dating of Celtic and Roman weaponry and coins hinges on the identification of Alesia with Alise-Sainte-Reine.

If a certain type of sword has been found there, it means that sword existed in 52BC, so similar swords found elsewhere must be from the same period.

All that archaeological science would have to be re-written, if it turns out that the remains come from a different period.

Ms Porte’s third reason is that the site at Chaux-des-Crotenay needs to be preserved.

“I remember when I first came here with Andre Berthier, he said to me: ‘This is the biggest Celtic site in Europe, and we are the only two to know it.’

“But one day the truth will out.”

If you want to follow up on this, there really isn’t much on the web.  A l e s i a The Jurassic hypothesis is mostly in French and presents ‘the argument’ and has some publications to order. No indication of any archaeological evidence at this particular website, though. To judge by a forum discussion (in French), the apparent  ‘lack’ of archaeological evidence for the claim is the main turning point — does anyone know if any of the finds associated with Chaux-des-Crotenay have been published in a peer-reviewed journal? I remain unsure about this one and — given past patterns — can only wonder if the BBC has a documentary in the works …