Lost Gospels of the Hebrews

This paragraph introduces the topic of lost gospels, particularly the Gospel of the Hebrews, and sets the stage for a discussion on the diversity within early Christianity. It challenges the traditional narrative of a singular Christian Church founded by Jesus Christ and his apostles, suggesting a more complex history with multiple texts and interpretations existing side by side. The paragraph also outlines the historical backdrop of Christianity's spread and the role of bishops in shaping the mainstream narrative.

The second paragraph delves into the complexities of early Christian history, highlighting that the traditional narrative of a unified church under bishops is anachronistic. It discusses the existence of multiple Christianities before the time of Constantine, with no single church structure or central authority. The paragraph introduces various early Christian groups, such as the proto-orthodox, Marcionites, Ebionites, and Gnostics, each with distinct beliefs and practices.

This paragraph examines the differences between early Christian groups, focusing on the proto-orthodox Christians who rejected Jewish law but retained the importance of Jewish scripture. It also covers the Marcionites, who rejected most of Christianity's Jewish inheritance and promoted dualism, and the Gnostics, who developed complex mythologies and rejected the physical world in favor of the spiritual. Additionally, it mentions the Ebionites, who maintained Jewish law and had a low christology.

The fourth paragraph discusses the significant influence of Paul on the development of Christianity. It acknowledges Paul as a pivotal figure who, despite never meeting Jesus, became Christianity's most influential apostle. Paul's writings, which argued against the need for non-Jewish Christian converts to adhere to Mosaic law, played a central role in the emergence of proto-orthodox Christianity. The paragraph also touches on the conflicts between Paul and other Christians of his time.

This paragraph explores how the biblical canon excluded texts antagonistic to proto-orthodox positions but still retained some of the ideological footprints of those perspectives. It discusses the Epistle of James, which presents a different view on faith and works compared to Paul's teachings. The paragraph also suggests that the historical Jesus and his disciples were Jews who continued to live as such, and that the idea of Jewish Christians goes back to Jesus himself.

The sixth paragraph introduces the Gospel of the Hebrews, a lost text known primarily through quotations by early church fathers. It presents a unique theology where the Archangel Michael is incarnated as the Virgin Mary, and Jesus is said to have been in the womb for only seven months, a common trait among gods and heroes in Greco-Roman mythology. The paragraph also discusses the Holy Spirit's role as a heavenly mother in the Gospel of the Hebrews.

The seventh paragraph continues the exploration of the lost gospels, suggesting that these texts, although called the Gospel of the Hebrews, are distinct and may represent at least three different texts. It discusses the Gospel of the Ebionites and the Gospel of the Nazarenes, which are believed to be reactions to the Greek-written scriptures and have different baptism stories, indicating their independent nature.

This paragraph focuses on the Gospel of the Nazarenes, which scholars believe to be an edited version of the Gospel of Matthew. It discusses the minor changes made in this version, such as alterations in the Lord's Prayer and the story of the rich man seeking eternal life. The paragraph also touches on the term 'Nazarene' and its distinction from 'Nazirite,' highlighting the Jewish Christian group's emphasis on adherence to Mosaic law.

The eighth paragraph examines the Ebionites, a Jewish Christian sect with unique beliefs and practices. It discusses their adoptionist christology, which views Jesus as a fully human prophet adopted by God at his baptism. The paragraph also mentions the Ebionites' potential connection to the poor of Jerusalem, led by James the Just, and their practice of vegetarianism, which is reflected in the Gospel of the Ebionites' version of John the Baptist's diet.

The final paragraph reflects on the legacy of the lost gospels and the diversity within early Christianity. It discusses how the beliefs and practices of different early Christian Jewish communities varied, with some adhering to Mosaic law while others held Gnostic beliefs. The paragraph also touches on the survival of Jewish Christianity in the form of the Mandaeans and its influence on Islam, highlighting the lasting impact of these early Christian sects.

This paragraph consists of a Q&A session where various aspects of early Christian sects are discussed. It covers topics such as the potential existence of Ebionite Gnostics, the persecution of Jewish Christians by Pagan Romans, and the impact of the destruction of Jerusalem on Jacobite Christianity. The conversation also touches on the relationships between the Ebionites and Gnostics, the influence of early Christian schisms on modern anti-Semitism, and the potential for future lectures on the Gospel of John.