Marriage of Jesus 6 Jesus said to them “My wife”

In the text that is coming to be known as the “Gospel of Jesus’ Wife” the Harvard researcher Karen King rightly points out that new items of information about the historical Jesus are not to be expected from it.

Front of the papyrus "the Gospel of Jesus's wife"

A growing number of scholars have denounced the business card-sized papyrus as a fake, with recent op-eds appearing in The Wall Street Journal and on CNN. Meanwhile, Harvard University, which announced the papyrus’ discovery, has fallen silent on the artifact, not responding to requests for comment on new developments suggesting the find is a forgery.

The document has the disciples talking to their master-teacher Jesus introducing questions about, respectively, leadership, the end, and the kingdom of heaven. In the “Gospel of Jesus’ Wife” the abbreviation of Jesus’ name (the nomen sacrum) to =ic takes the same form as in the Thomas examples.

English: Gospel of Thomas or maybe gnostic Gos...

Gospel of Thomas or maybe gnostic Gospel of Peter (see talk page). (Photo credit: Wikipedia)

According to my opinion in case the text has been really constructed out of small pieces – words or phrases – culled from the Coptic Gospel of Thomas, in other manuscripts from that Gospel we should find it back. I do find it strange that certain saying where not discovered yet but can cope that new elements can be found which would set sayings 30, 45, 101 and 114 in new contexts. This is most probably the compositional procedure of a modern author who is not a native speaker of Coptic.

Francis Watson has done a line-by-line comparisons of the Gospel of Jesus’ Wife (GJW) and the Gospel of Thomas (GTh) and focused only on the recto side of the fragment that King has transcribed, translated and edited. Underlinings in Coptic texts and English translations highlight identical wording in Thomas and the Gospel of Jesus’ Wife.

He writes:

It will be convenient to take lines 3 and 4 of GJW together:GJW3-4].arna maria~m =mpsa =m moc a [n? ] . . . . . / peje =ic nau ta hime m~=n [] “deny. Mary is n[ot]* worthy of it…” [ ] . . . . . Jesus said to them, “My wife and*… [arna, “deny”, occurs twice in GTh in the injunctive form, marefarna , “let him deny” (GTh 81; 114). {GTh 47.17; 51.5.}

In the second case, the object of renunciation is “the world” (pkocmoc); in the first, the verb is unqualified: “Let the one who has power deny [marefarna]”. While the gap preceding arna in GJW 3 might be filled with the injunctive and pronominal prefixes (maref- or mareC- ), it is unclear how that would make sense when it is the disciples who are speaking, rather than Jesus himself. The primary model for lines 3-4 is GTh 114: GTh 51.18 peje cimwn petroc

GTh 51.19 nau je mare mari ham ei ebol =nhyt=n

GTh 51.20 je =nc hiome =mpsa an =mpwnhpeje =ic

(Simon Peter said / to them, “Let Mary leave us, for women are not worthy of life.” Jesus said …”)

Here the author or compiler of GJW has taken four elements from GTh 114, reversing the order of the third and fourth of them. “Mary” is directly linked to “not worthy of…”, and the intervening reference to “women” now follows the introductory formula, “Jesus said”, where it is changed to “my woman” , = “my wife” (tahime). (hime is one of a number of variant spellings listed under chime in W. E. Crum, A Coptic Dictionary , Oxford: OUP, 1939, 385a. There are also variant spellings of the plural, of which Thomas’s chiome is one.) {The Gospel of Jesus’ Wife: How a fake Gospel-Fragment was composed, Francis Watson, Durham University, U.K, First posted, 20 September 2012 Revised, 26 September, 2012}

After this Jesus speaking either of a woman, the woman, a wife, the wife or his wife, he continues with what we also can find in the Thomas gospel “She will be able to be a disciple to me”. In case Magdalene would have been more than a pupil to him and would have build up a personal relation with him, I doubt if Jesus would use the loanword ma;ytyc  meaning “to be or become a disciple”.

The front side of folios 13 and 14 of a Greek ...

The front side of folios 13 and 14 of a Greek papyrus manuscript of the Gospel of Luke containing verses 11:50–12:12 and 13:6-24, P. Chester Beatty I (Gregory-Aland no. P 45 ). (Photo credit: Wikipedia)

The phrase as a whole is a Coptic equivalent of the Lukan ou0 du/natai ei]nai/ mou maqhth/j (Lk.14.26, cf.vv. 27, 33), which the GTh passage probably echoes. In Luke, however, the Coptic text uses different although synonymous formulations.(=mmns[om etrefrma;ytyc nai (Lk.14.26); =mmns[om etrefswpe nai =mma;ytyc (Lk.14.27); mmns[om =mmof etrefswpe nai =mma;ytyc (Lk.14.33). {The Gospel of Jesus’ Wife: How a fake Gospel-Fragment was composed, Francis Watson, Durham University, U.K, First posted, 20 September 2012 Revised, 26 September, 2012}

The origin of the verbal phrase in GJW 5 appears to lie in GTh 101, along with GJW 1. {The Gospel of Jesus’ Wife: How a fake Gospel-Fragment was composed, Francis Watson, Durham University, U.K, First posted, 20 September 2012 Revised, 26 September, 2012}

“26 « ወደ እኔ የሚመጣ ሁሉ አባቱንና እናቱን፥ ሚስቱንና ልጆቹን፥ ወንድሞቹንና እኅቶቹን፥ የራሱንም ሕይወት እንኳ ከእኔ አብልጦ የሚወድ ከሆነ የእኔ ደቀ መዝሙር ሊሆን አይችልም። 27 የራሱን መስቀል ተሸክሞ የማይከተለኝ፥ የእኔ ደቀ መዝሙር ሊሆን አይችልም።” (Luke 14:26-27 Amharic87)
“እንዲሁም ከእናንተ መካከል ያለውን ሁሉ ለእኔ ሲል ያልተወ ማንም ሰው የእኔ ደቀ መዝሙር መሆን አይችልም። »” (Luke 14:33 Amharic87)

“If anyone comes to Me and does not hate his father and mother, and wife, and children, and brothers, and sisters, and his own life too, he is unable to be My taught one. “And whoever does not bear his stake and come after Me is unable to be My taught one. (Luke 14:26-27 The Scriptures 1998+)
“So, then, everyone of you who does not give up all that he has, is unable to be My taught one.  (Luke 14:33 The Scriptures 1998+)

He who comes to me and does not put aside his father, and his mother, and his brothers, and his sisters, and his wife, and his children, and even his own life, he cannot be a disciple to me. And he who does not take up his cross and follow me, cannot be a disciple to me. For which of you, who wishes to build a tower, does not at first sit down and consider its cost, to see if he has enough to finish it? Lest after he has laid the foundation, he is not able to finish it, and all who see it will mock him, Saying, This man began to build, but he was not able to finish. Or which king, who goes to war to fight against a king equal to him, would not at first reason, whether he is able with ten thousand to meet the one who is coming against him with twenty thousand? And if not, while he is far away from him, sends envoys and seeks peace. So every man of you, who would not leave all his possessions, cannot be a disciple to me.  (Luke 14:26-33 Lamsa NT)

Jesus invites everyone to come after him, fathers, mothers, husbands, wives, children, brothers and sisters, and his disciples should know that nobody is excluded to become one of his disciples. Likewise Mary Magdalene gave up her won community and left Magdala to be close to her master, she was accepted as equal to the male disciples, though they did not like it at first. They also had to learn they did have to give up their prejudice against women and should work at their inclination for those Jesus had called.

Jesus his disciples had to learn that their attitude could not stay the same as in the world they were living in. They had to give up their ordinary customs and judgements over people. Mary Magdalene had probably learned what she had to put aside or had to give up, and what she could gain by “giving up the world” to become a ‘full disciple‘ of Jesus. As such she could become as ‘woman’ a ‘wife’ in the Body of Christ. In such a way we could also look at it how the Catholic Church understood it for their priests and monks. They became spouse of Jesus Christ.

I do belief we have to understand the wrong translation of ‘wife’ in this way. I would prefer to use the more correct translation ‘woman’, but those who would prefer to use the word ‘wife’ should see it in that context, Mary Magdalene like other women becoming a ‘wife’ in the Body of Christ, like the sisters in a monastery by their vows found themselves “married to Christ”. It is not a ‘literal’ marriage, or having the female person becoming the sexual partner of Christ, but having the female becoming the spiritual partner of Christ Jesus, like males also should become spiritually connected with Christ, becoming ‘one body’. This is not literally by having sex with Jesus, but being united in thought or spirit. Like Jesus is one with God, we also do  have to become one with Jesus and through him also becoming one with God.

Watson writes:

The eight lines of GJW recto are derived from the Coptic GTh, virtually in their entirety, making dependence certain – a highly unusual form of dependence on words more than sense. The compiler has used a “collage” or “patchwork” compositional technique, and this level of dependence on extant pieces of Coptic text is more plausibly attributed to a modern author, with limited facility in Coptic, than to an ancient one. Indeed, the GJW fragment may be designedly incomplete, its lacunae built into it from the outset. It does not seem possible to fill these lacunae with GTh material contiguous to the fragments cited. The impression of modernity is reinforced by the case in line 1 of dependence on the line-division of the one surviving Coptic manuscript, easily accessible in modern printed editions. {The Gospel of Jesus’ Wife: How a fake Gospel-Fragment was composed, Francis Watson, Durham University, U.K, First posted, 20 September 2012 Revised, 26 September, 2012}

When researchers may find some modernity in the material I do hope more energy and time shall be put in further examination. Further investigations and fresh considerations could bring more clarity. But according Watson it seems unlikely that the “Gospel of Jesus’ Wife” will establish itself as a “genuine” product of early gospel writing.

Even if GJW were to be accepted as a 4th century Coptic text, Dr King’s claim that it derives from a Greek original from the 2nd century would be impossible to sustain, along with her attempt to reconstruct an original historical context for it. Where a text is so manifestly dependent on another text in translation, it makes no sense to postulate dependence on an earlier original. {The Gospel of Jesus’ Wife: How a fake Gospel-Fragment was composed, Francis Watson, Durham University, U.K, First posted, 20 September 2012 Revised, 26 September, 2012}

he said with his thanks to Richard Bauckham for emphasizing this point. In Watson’s view, however, a 4th century Coptic origin is equally unlikely.

A modern parallel to the author’s collage technique may be seen in the composition of the Secret Gospel of Mark passages which – as I have argued at length elsewhere – are to be attributed, along with the letter in which they are embedded, to their alleged discoverer, Morton Smith. {Francis Watson, “Beyond Suspicion: On the Authorship of the Mar Saba Letter and the Secret Gospel of Mark”,JTS 61 (2010), 128-70, esp. 139-42, 167-69. See also Stephen C. Carlson, The Gospel Hoax: Morton Smith’s Invention of Secret Mark, Waco, Texas: Baylor University Press, 2005. For the full text of the Clementine letter that incorporates the secret gospel excerpts, see Morton Smith, Clement of Alexandria and the Secret Gospel of Mark, Cambridge, Mass.: Harvard University Press, 1973}

As I have shown, Smith’s composition is itself inspired by an explicitly fictional gospel fragment known as the Shred of Nicodemus which features in an otherwise forgotten novel by James M. Hunter, The Mar Saba Mystery (1940). {F. Watson, “Beyond Suspicion”, 161-70}

Both the American scholar and the Canadian novelist create their fake gospel texts from fragments of genuine texts: Mark in the one case, Mark, John and the Old Testament in the other. Perhaps the author of GJW was inspired by the Secret Gospel ’s compositional procedure, which was noted soon after its publication although the correct conclusion was rarely drawn from it.
The Jesus of the Secret Gospel likes to consort naked with young men at night, while seeming hostile to women. {Mar Saba Letter, II.23-III.14; III.14-17 (references are to page and line numbers); see F. Watson, “Beyond Suspicion”,135-36.}

By contrast, the new gospel fragment has Jesus speak disconcertingly of “my wife”. Has this new heterosexual Jesus been created to complement Smith’s homosexual one? {The Gospel of Jesus’ Wife: How a fake Gospel-Fragment was composed, Francis Watson, Durham University, U.K, First posted, 20 September 2012 Revised, 26 September, 2012}

Jesus wife payrus transcriptJesus wife papyrus translation

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Preceding articles:

Marriage of Jesus 1 Mary, John, Judas, Thomas and Brown

Marriage of Jesus 2 Standard writings about Jesus

Marriage of Jesus 3 Listening women

Marriage of Jesus 4 Place of the woman

Marriage of Jesus 5 Papyrus fragment  in Egyptian Coptic

To be followed by:

Marriage of Jesus 7 Impaled

Marriage of Jesus 8 Wife of Yahweh

Marriage of Jesus 9 Reason for a new marriage

Marriage of Jesus 10 Old and New Covenant

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Find also:

  • Oh Look- Harvard Is Pimping ‘The Gospel of Jesus’ Wife’ – It Must Be Easter! (zwingliusredivivus.wordpress.com)
    Thanks, Harvard, for devolving to the level of the History Channel and the Discovery Channel and The Discovery Channel Canada and being willing to sensationalize a trinket of modern invention.
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    Read the essay here by Leo Depuydt from
    Brown University who states what nearly all knew from the beginning, the doc is a forgery.
    We’ve seen this movie too many times, esp. around Easter and its a shame that Harvard went to so much trouble going along with it.
  • New evidence casts doubt on ‘Gospel of Jesus’ Wife’ (religion.blogs.cnn.com)
    one of the typographical errors in an online edition of the “Gospel of Thomas” is replicated, uniquely, in the Jesus’ wife fragment.
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    Add to this the fact that the carbon dating of the John papyrus puts it in the seventh to ninth centuries, but Lycopolitan died out as a language sometime before the sixth century. No one wrote anything in Lycopolitan in the period in which this text would have to be dated.
  • Jesus Wife Gospel the Real Thing (writedge.com)
    The testing was very thorough, using micro-Raman spectroscopy for determining that the make-up of the ink matched other 1st to 8th century papyri samples, alongside both microscopic and multispectral imaging as well as radiocarbon testing. Having completed the testing, the conclusion was that the fragment is almost certainly a product of early Christians, not a modern forger, according to Harvard Divinity School.Not that this is universally accepted, by any means, because Brown University professor Leo Depuydt, still maintains the document is a forgery, full of what he calls gross grammatical errors, and employing the same words found in the early Christian text discovered in Nag Hammadi, Egypt, in 1945, the so-called Gospel of Thomas. Why people find it so hard to accept that Jesus, if he even existed, could have had a wife seems very odd, because he was only human, after all.
  • Misogynist Paul, Peter’s Boyfriend, Is the Founder of Christianity! (venitism.blogspot.com)
    Historians believe Jesus had a child with Mary Magdalene.  In apocryphal texts, Magdalene is portrayed as a visionary and leader of the early movement whom Jesus loved more than he loved the other disciples. Several Gnostic gospels, such as the Gospel of Mary, written in the early 2nd century, see Mary as the special disciple of Jesus who has a deeper understanding of his teachings and is asked to impart this to the other disciples.In Gnostic writings, Magdalene is seen as one of the most important of Jesus’ disciples whom he loved more than the others. The Gnostic Gospel of Philip names Magdalene as Jesus’ companion. Gnostic writings describe tensions and jealousy between Magdalene and other disciples, especially misogynist Peter, boyfriend of Paul.
  • ‘Gospel Of Jesus’ Wife’ Papyrus Is Ancient, Not Fake, Experts Say (huffingtonpost.com)
    Although the peer-reviewed paper will now be published in the academic journal and was posted online on Thursday, the criticism is likely to continue. For one, the journal will also run an article by Brown University Egyptology professor Leo Depuydt, who says the fragment is a fake. In the paper, published online Thursday, Depuydt points to grammatical mistakes that he says a native Coptic writer would not make, as well as similarities to another well-known non-canonical biblical text.
  • Jesus Chooses the Twelve Disciples // Jesus Teaches and Heals (travismikhailblog.wordpress.com)
    In these days he went out to the hills to pray; and all night he continued in prayer to God.  And when it was day, he called his disciples, and chose from them twelve, whom he named apostles;
  • The Twelve Days of Christmas Explained (wholesalecostumeclub.com)
    As the story goes, from the mid 1500s to the early 1800s Roman Catholics in England had to practice their faith in secrecy. To help the children remember the doctrines of Catholicism and other important facts of the faith, they  wrote this carol as a catechism song with each day of Christmas symbolizing a religious reality.
  • ‘Jesus wife’ text no fake – expert (independent.ie)
    Brown University professor Leo Depuydt, in an analysis also published by the Harvard Theological Review, was not convinced. He said the text contained grammatical errors that a native Coptic speaker would not make. Prof King suggested that the text was written in an informal style found in other ancient Coptic texts.
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Marriage of Jesus 5 Papyrus fragment in Egyptian Coptic

In the previous chapter we saw how Mary Magdalene was portrayed in the 3° century Pistis Sophia. The 2° century writing of the Gospel of Mary, portrays Mary as a source of secret revelation because of her close relationship to the Saviour. At one point Peter asks,

“Sister, We know that the Saviour loved you more than the rest of women. Tell us the words of the Saviour which you remember – which you know but we do not nor have we heard them” (section 10, trans. George W. MacRae and R. McL. Wilson).

Mary reveals what the master-teacher had told her, not as a physical man on earth, but in a vision. When she would have been the wife of Jesus, why did he not spend time enough with her to talk about such matters and why did he have to come to her in a vision?

Mary reports herself that several of the disciples were none too impressed by Mary’s purported insights into heavenly things. Andrew responded to her revelation by saying

“I at least do not believe that the Saviour said this. For certainly these teachings are strange ideas” (section 17).

Such remarks, and the one of Peter who asked:

“Did he really speak privately with a woman and not openly to us? Are we to turn about and all listen to her? Did he prefer her to us?”

may be inserted in the writings on purpose to give it more credibility? But also from the replies we do not get a clear insight that the woman speaking would have received such a special place to become the spouse of the Messiah. they also seem to doubt that Jesus would have spoken privately to that woman, called Mary Magdalene. Again when she would have been his wife than Jesus would certainly have taken time to speak with her privately.

In the canonic gospels we come to hear Jesus calling Peter a satan. This is now also repeated by Levi who speaks up for Mary. He chides Peter because he has

“always been hot-tempered.”

and says:

“Now I see you contending against the woman like the adversaries. But if the Saviour made her worthy, who are you indeed to reject her? Surely the Saviour knows her very well. That is why he loved her more than us” (section 18).

For many having in the Gospel of Philip having the most suggestive passage:

“And the companion of the Saviour is Mary Magdalene. But Christ loved her more than all the disciples and used to kiss her often on her mouth. The rest of the disciples were offended by it and expressed disapproval. They said to him, ‘Why do you love her more than all of us?’ The Saviour answered and said to them, ‘Why do I not love you like her?’ When a blind man and one who sees are both together in darkness, they are no different from one another. Then the light comes, then he who sees will see the light, and he who is blind will remain in darkness” (sections 63-63).

Do not be Afraid

Women around Christ – Do not be Afraid (Photo credit: Lawrence OP)

The text may very well use the metaphor of kissing to say that Jesus revealed truth to Mary. If this is true, the The Gospel of Philip is consistent with what we have seen elsewhere in the Gnostic gospels. But also by kissing a woman on the mouth this should not yet mean he had a very intimate relationship with her as a lover. He also just could have been very befriended or have considered himself as a protector of her, and as such kissing her affectionately. (In certain cultures it is also not strange to kiss other people on their mouth, without having to be the husband or wife.)

In 2012 professor Karen L. King announced the existence of a papyrus fragment with writing in Egyptian Coptic that includes the words, “Jesus said to them, ‘my wife…'”.  She and her colleague AnneMarie Luijendijk named the fragment the “Gospel of Jesus’s Wife” for reference purposes. King has stated that the fragment:

“should not be taken as proof that Jesus, the historical person, was actually married”.

The "Gospel of Jesus's Wife," a papyrus written in Coptic and containing text that refers to Jesus being married, is looking more and more like it is not authentic, research is revealing.

The “Gospel of Jesus’s Wife,” a papyrus written in Coptic and containing text that refers to Jesus being married, is looking more and more like it is not authentic, research is revealing.

Papyrological examination, scientific analysis of the ink and papyrus, and various forms of imaging were performed by multiple professional teams. These usually included comparative testing of a fragment of the Gospel of John in Coptic. No evidence of modern fabrication (“forgery”) was then found. Scepsis brought many interested to discuss and research the matter. Today not all are so sure about all the papyrus material being  ancient. Some even say it is clear that it is for 100% a forgery, because even the papyrus may be old the ink is not so old. According to several researchers the papyrus can be dated to the seventh to eighth c.c.e. and might the carbon composition of the ink, too, be consistent with ancient inks. Microscopic imaging was used to investigate whether the ink might be pooled in damaged sections of the fragment in ways that would indicate it had been applied after the damage had already been done. No evidence of such pooling was found.

Harvard University, which announced the papyrus’ discovery, has fallen silent on the artifact, not responding to requests for comment on new developments suggesting the find is a forgery. Giovanni Maria Vian, the editor of the Vatican’s newspaper L’Osservatore Romano, had already called it a fake in September 2012 in an editorial that accompanied an article by leading Coptic scholar Alberto Camplani. For him the brownish-yellow, tattered fragment, about one and a half inches by three inches is a “clumsy forgery.”

According to a British theologian the finding of the papyrus could proof what he said already for some time, that:

“God, also known as Yahweh, had a wife named Asherah.”

And that the God had come to earth as a man and has taken a wife here on earth to. In 1967, Raphael Patai was the first historian to mention that the ancient Israelites worshipped both Yahweh and Asherah. The theory has gained new prominence due to the research of Francesca Stavrakopoulou, who began her work at Oxford and is now a senior lecturer in the department of Theology and Religion at the University of Exeter. Last December her findings where again broadcasted on the little screen in Belgium.

Those who consider Jesus to be God and do find he had to have a wife, may find them in both teachings. Some on the other hand say the “mother god Asher” was herself reincarnated in Mary (Maria/Myriam/Miriam), who gave birth to her son Jesus, the “incarnated Yahweh”. Those people do not wonder why their god than would have come to the earth as a reincarnation in the from of Jesus, when the Divine Creator of the World detest those who believe in reincarnations and returning ghosts. Though the Bible is clear that God is a ghost (John 4:24) who can not be seen by man or they would die (Exodus 33:20) and Jesus was seen by many people, who did not die [though God is not a human being or a god who tells lies (Numbers 23:19)].

The papyrus text has been constructed out of small pieces – words or phrases – culled from the Coptic Gospel of Thomas. Yes this gospel keeps turning up.  For those who like jigsaw puzzles and patchwork, here they can find their patchwork of words and phrases which might be copies of writings with lots of fantasy.

According to Karen L. King and AnneMarie Luijendijk

This is the only extant ancient text which explicitly portrays Jesus as referring to a wife.

But she also warned that

It does not, however, provide evidence that the historical Jesus was married, given the late date of the fragment and the probable date of original composition only in the second half of the second century. Nevertheless, if the second century date of composition is correct, the fragment does provide direct evidence that claims about Jesus’s marital status first arose over a century after the death of Jesus in the context of intra-Christian controversies over sexuality, marriage, and discipleship. Just as Clement of Alexandria (d. ca 215 C.E.) described some Christians who insisted Jesus was not married, the fragment suggests that other Christians of that period were claiming that he was married. {See Stromateis III, 6.49; Greek text in Otto Stählin (ed.) Clemens Alexandrinus. Stromata Buch I-VI (Leipzig: J. C. Hinrichs’sche Buchhandlung, 1906) 218}

English: Gospel of Mary, discovered in 1896. P...

Gospel of Mary, discovered in 1896. P. Oxyrhynchus L 3525, Papyrology Room, Ashmolean Museum, Oxford. (Photo credit: Wikipedia)

High resolution digital photography and additional manipulation with Photoshop also aided in decipherment of both recto and verso, as well as viewing the manuscript itself in daylight and with magnification. Careful examination was also made of certain letters, especially the all-important alpha on the heavily inscribed side of the fragment (“recto”) in line 4, which reads “my wife”. If a sigma had been overwritten by this alpha, the meaning would have been changed from “the woman” to “my wife.” No evidence of overwriting is evident.

King has also done more research on the history of what early Christians had to say about Jesus’s marital status and on the interpretation of the fragment itself. She argues that the main topic of the fragment is to affirm that women who are mothers and wives can be disciples of Jesus — a topic that was hotly debated in early Christianity as celibate virginity increasingly became highly valued. In the previous chapters I spoke about that attitude opposite women. From the canonic gospels we can understand that there were single women, young ones, but also mothers and older women who followed Jesus, becoming his disciples and making themselves new pupils.

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Preceding articles:

Marriage of Jesus 1 Mary, John, Judas, Thomas and Brown

Marriage of Jesus 2 Standard writings about Jesus

Marriage of Jesus 3 Listening women

Marriage of Jesus 4 Place of the woman

To be followed by:

Marriage of Jesus 6 Jesus said to them “My wife”

Marriage of Jesus 7 Impaled

Marriage of Jesus 8 Wife of Yahweh

Marriage of Jesus 9 Reason for a new marriage

Marriage of Jesus 10 Old and New Covenant

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Find also:

  1. Translation of Gospel of Jesus’s Wife Papyrus
  2. The Gist
  3. Francis Watson on the papyrus

In Dutch:

  1. Schriftkritiek
  2. Gnostiek, Judas evangelie, bijbelonderricht, zoon van God
  3. Gnostische geschriften toegevoegd aan de Bijbel

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  • Papyrus fragment put to test (news.harvard.edu)
    A wide range of scientific testing indicates that a papyrus fragment containing the words “Jesus said to them, my wife” is an ancient document, dating between the sixth to ninth centuries C.E. Its contents may originally have been composed as early as the second to fourth centuries.
  • ‘Gospel Of Jesus’ Wife’ Papyrus Is Ancient, Not Fake, Experts Say (huffingtonpost.com) incl. Video
    An ancient, business-card-sized papyrus fragment that appears to quote Jesus Christ discussing his wife is real, Harvard University announced Thursday. The fragment caused international uproar when it was revealed by a Harvard historian in September 2012, with prominent academics and the Vatican swiftly deeming it a forgery.
  • How the ‘Jesus’ Wife’ Hoax Fell Apart (online.wsj.com)
    Then last week the story began to crumble faster than an ancient papyrus exposed in the windy Sudan. Mr. Askeland found, among the online links that Harvard used as part of its publicity push, images of another fragment, of the Gospel of John, that turned out to share many similarities—including the handwriting, ink and writing instrument used—with the “wife” fragment. The Gospel of John text, he discovered, had been directly copied from a 1924 publication.”Two factors immediately indicated that this was a forgery,” Mr. Askeland tells me. “First, the fragment shared the same line breaks as the 1924 publication. Second, the fragment contained a peculiar dialect of Coptic called Lycopolitan, which fell out of use during or before the sixth century.” Ms. King had done two radiometric tests, he noted, and “concluded that the papyrus plants used for this fragment had been harvested in the seventh to ninth centuries.” In other words, the fragment that came from the same material as the “Jesus’ wife” fragment was written in a dialect that didn’t exist when the papyrus it appears on was made.
  • ‘Gospel of Jesus’s Wife’ Looks More and More Like a Fake (nbcnews.com)
    since the investigation was published, Live Science has been in contact with an agency in Berlin that issues permits for the exportation of antiquities. Representatives of that agency said they could find no record that a papyrus like this had been exported from their office. It’s possible that the Gospel of Jesus’s Wife papyrus was exported from elsewhere in Germany or from the European Union.
  • Radical feminists say it’s misogynist to reveal “Jesus’ wife” hoax (revisionistreview.blogspot.com)
    I’ve counted 10 different university-level scholars chiming in on two different online sites to heap coals upon the head of anyone who dares to think that King made a mistake, or that she should have consulted a wider range of experts before she helped the Smithsonian turn the papyrus scrap into a television documentary (which finally aired May 5) rather than afterward, as she did.
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    On May 5, the online magazine Religion Dispatches, published by USC’s Annenberg School of Communications and Journalism, featured an article by Eva Mroczek, a religious studies professor at Indiana University, complaining about the title of one of Askeland’s blog posts: Jesus Had an Ugly Sister-in-Law.” Illustrated by a Walt Disney still of Cinderella’s homely siblings (stepsisters, not sisters, but close), Mroczek’s article took Askeland to task for “the sexist language — the use of an ugly woman as a metaphor for a sloppy, forged, worthless text.”Poor Askeland! Bet he never thought that calling a scrap of papyrus “ugly” was a misogynist attack on women! Even Bagnall had deemed the Jesus’ Wife fragment “ugly” in a 2012 interview in the Boston Globe. Mroczek had earlier taken Askeland to task about the word “ugly” in a comment on his blog post. And after Mroczek’s article appeared, he edited the word out of the post’s title.
  • New evidence casts doubt on ‘Gospel of Jesus’ Wife’ (religion.blogs.cnn.com)
    Anonymity, in the world of antiquities, is often a bad sign, compounding the inherent uncertainty when dealing with texts that are bought and sold rather than discovered in a firm archaeological setting.Then there were aspects of the text itself that seemed suspicious.For a fragmented scrap of papyrus, it seemed to have an awful lot of important content on it. Not only did Jesus refer to “my wife,” he also potentially described a certain Mary – perhaps Mary Magdalene? – as “worthy” and capable of being a disciple.It is (almost) too good to be true.At the same time, the handwriting seemed surprisingly sloppy.
  • Historian Says Piece of Papyrus Refers to Jesus’ Wife (nytimes.com)
    Dr. King first learned about what she calls “The Gospel of Jesus’s Wife” when she received an e-mail in 2010 from a private collector who asked her to translate it. Dr. King, 58, specializes in Coptic literature, and has written books on the Gospel of Judas, the Gospel of Mary of Magdala, Gnosticism and women in antiquity.The owner, who has a collection of Greek, Coptic and Arabic papyri, is not willing to be identified by name, nationality or location, because, Dr. King said, “He doesn’t want to be hounded by people who want to buy this.”When, where or how the fragment was discovered is unknown. The collector acquired it in a batch of papyri in 1997 from the previous owner, a German. It came with a handwritten note in German that names a professor of Egyptology in Berlin, now deceased, and cited him calling the fragment “the sole example” of a text in which Jesus claims a wife.
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