Thursday, October 11, 2012

Gospel of Jesus' Wife – Final Death Throes?

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The authenticity of the Coptic “Gospel of Jesus’ Wife” fragment, announced by Karen L. King during the 10th International Congress of Coptic Studies in Rome, and submitted for publication in Harvard Theological Review, has been severely doubted from the beginning  by a number of scholars, including co-authors of this blog for a number of reasons relating to palaeography and textual content.

Francis Watson and others have demonstrated that the new “Gospel” is in effect a collage of words and phrases from The Gospel of Thomas. Now, some very telling signs are turning up successively that the papyrus text has been copied from Mike Grondin’s on-line interlinear translation of the same. The possibility was pointed out first by Andrew Bernhard because of the awkward translation of line 6. From what I hear, Bernhard will present more compelling evidence on his website devoted to The Gospel of Jesus’ Wife very soon. Stay tuned!

Update:  Voila (Andrew Bernhard)!

The straw that breaks the camel’s back: “Line 1 of the Gospel of Jesus’ Wife fragment copies a typo from a website interlinear of Coptic Thomas“ (see Mark Goodacre’s post)


 Our previous posts in chronological order:

Gospel of Jesus’ Wife (Askeland’s “live report” from the Coptic Congress in Rome where the fragment was announced by Karen King)

Yet Another Question about the So-Called Gospel of Jesus’ Wife

A New Twist in the So-Called Gospel of Jesus’ Wife Saga

Top-notch Coptologists Judges GJW to Be a Fake 

Was Mrs Jesus Pimped? 

More questions on Jesus’ Wife Fragment

Conference Notice: The New Testament in Byzantium (April 2013)

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From the Dumbarton Oaks web-site: The New Testament in Byzantium (2013 Byzantine Studies Symposium, April 26-28, 2013). 
The New Testament lay at the center of Byzantine Christian thought and practice.  Scribes copied its gospels and epistles. Lectionaries apportioned much of its contents over the course of the liturgical calendar; its narratives structured the experience of liturgical time and shaped the nature of Christian preaching. Quoted, alluded to, and expounded, it inspired and fueled the genres of hagiography and hymnography. Patrons and illustrators brought scenes from the life of Christ and his apostles to manuscripts, icons, and the walls of churches.  Preachers, theologians and political theorists drew inspiration and authority from its teachings. Considering such varied legacies, this symposium assesses the impact of the New Testament on Byzantine civilization.
Following the successful symposium and volume on the Old Testament in Byzantium, we extend the investigation of the Bible in Byzantine history.  We raise the following questions: What was the New Testament for Byzantine Christians?  What of it was known, how, when, where, and by whom?  How was this knowledge mediated through text, image, and rite? What was the place of these sacred texts in Byzantine arts, letters, and thought?  We draw upon the current state of textual scholarship and explore aspects of New Testament manuscripts.  But manuscripts of complete biblical texts, collections of texts, or entire Bibles were not the only or even the most important way in which the New Testament was understood, and accordingly, we explore the transformation of the New Testament as read, heard, imaged, and imagined in lectionaries, hymns, homilies, saints’ lives, and illustrations in miniatures and monuments. We turn also to the role of the New Testament in framing theological inquiry, ecclesiastical controversy, and political thought.  Central is our conviction that liturgy, liturgical arts, and intellectual culture offered places where exegesis continued, long after the tradition of Patristic biblical commentary had ceased.  Our interdisciplinary conversation will yield fuller knowledge of the New Testament and its varied reception over the long history of Byzantium.
 The Programme Includes:

I. Texts and Copies of the New Testament
The New Testament Textual Tradition in Byzantium: David Parker, University of Birmingham
Illustrated New Testament Manuscripts and Their Traditions: Kathleen Maxwell, Santa Clara University
Elective Affinities: The Genealogy of Byzantine New Testament Manuscripts: Georgi Parpulov, University of Oxford

II. Scribes, Lectionaries, and Commentary
Lectionaries of Constantinople: Robert Nelson, Yale University
Producing New Testament Manuscripts in Byzantium: Scribes, Scriptoria, and Patrons: Nadezhda Kavrus-Hoffman, independent scholar, New York
 The Textuality of the New Testament in Commentaries and Catena, Jeremy Schott, University of North Carolina at Charlotte

III. Paul and the Gospels in Exegesis, Hymnography, and Polemic
Byzantine Exegesis of Pauline Doctrines, Margaret Mitchell, University of Chicago
New Testament Women in Syrian and Byzantine Hymns: Susan Harvey, Brown University
New Testament Exegesis in Middle Byzantine Polemic: Tia Kolbaba, Rutgers University

IV. Hagiography, Homilies, and Apocalyptic
The Hagiographer's Bible: Derek Krueger, University of North Carolina at Greensboro
Eighth-Century Homilies on New Testament Themes: Mary Cunningham, University of Nottingham
Later Byzantine Homilies: Maximos of Simonopetra (Nicholas Constas), Mount Athos
The Afterlife of the Apocalypse of John in Later Byzantine Apocalyptic Literature and Commentary:  Stephen Shoemaker, University of Oregon

VI. Church and Liturgy
Time and Narrative in Church Spaces: Charles Barber, Notre Dame
Giving Voice to the New Testament in Byzantine Chant: Alexander Lingas, City University London
Nektarios Zarras, Narrating the Sacred Story: New Testament Cycles in Byzantine Church Decoration,  University of Athens

Wednesday, October 10, 2012

Codex Tchacos Fragments....

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Coptologist and sleuth extraordinaire Alin Suciu reports an interesting find as part of his incredibly fruitful labors in identifying Coptic fragments. Got to love his background investigative work, too:

http://alinsuciu.com/2012/10/10/newly-found-fragments-of-codex-tchacos/

Monday, October 08, 2012

Papyrus Conservation Videos

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I was very impressed by the quality of the following two three videos on papyrus preservation.  The first describes the work of Leyla Lau-Lamb, the principle papyrus curator at the University of Michigan Papyrus Collection.
In the second video, viewer meet Arthur Verhoogt, the archivist from the University of Michigan collection.
The second third video from the British Museum records the restoration of a Book of the Dead scroll which was pasted to a sheet of paper.

Wednesday, October 03, 2012

More questions on Jesus' Wife Fragment

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In Professor King's draft article about the poorly named Gospel of Jesus' Wife she discusses various features that persuaded her that the written text on the papyrus was ancient (here, from p. 11-12).
 On the other hand, there are a number of other facts that point toward authenticity. Most notably, it would be extremely difficult to forge the way the ink has been preserved on the writing material. As mentioned above, the ink on the verso has faded badly, an unfortunate characteristic shared with many ancient papyri, but an indicator of a long aging process. In addition, close examination of the papyrus under magnification and with the use of high resolution photography yields the following detailed observations that substantiate its genuineness: On the recto, tiny traces of ink from a preceding, but now lost, line can be seen on the small fray pieces of papyrus protruding from the top of the fragment. This suggests that our fragment has broken off from a larger page. Moreover, in 3 →, dislocated fibers have obscured the first letter of the line due to damage of the material after the page was inscribed and this is again a common occurrence in ancient papyri. Also in 4 →, several letters have discontinuous strokes with missing ink because of damage to the material. For instance, the diagonal stroke before the pi (the remains of an upsilon?) lacks its center where there is a small hole in the papyrus. And in that same line 4→, the horizontal bar of the pi of peje [PMH: sorry no font] is split. If this had been a forgery penned on an ancient, already damaged papyrus, these sections would have been filled with ink, but they are not. Thus, all these instances of ink preservation seem to indicate that the text was indeed written in antiquity.
 This is summarised briefly in the NYT article (which I have used for some photos):

What convinced them it was probably genuine was the fading of the ink on the papyrus fibers, and traces of ink adhered to the bent fibers at the torn edges. The back side is so faint that only five words are visible, one only partly: “my moth[er],” “three,” “forth which.”
And she is also quoted in the Harvard magazine:
Furthermore, a hole in the papyrus where an insect had gnawed it after the ink had been laid strengthened the case for the fragment’s authenticity, as did the presence of ink on damaged, dangling strands of papyrus fibers at the edge of the fragment. “This is almost impossible for a forger to recreate,” says King. 

Now, I realise I am late to the table in discussions of this fragment (I have been in a far country); but it is rather striking that so little attention has been given to these matters, since they were so crucial in persuading Professor King of the antiquity of the writing. Especially: a) traces of ink on damaged strands of papyrus (mentioned in all three sources); b) the faded back (mentioned in two sources); c) missing ink in line 4 → (esp. the hole mentioned in two sources); and d) dislocated fibres in line 3 → (mentioned in the draft paper). So let's take these point-by-point:



a)  traces of ink on damaged strands of papyrus
 King says: 'On the recto, tiny traces of ink from a preceding, but now lost, line can be seen on the small fray pieces of papyrus protruding from the top of the fragment. This suggests that our fragment has broken off from a larger page.' (Draft, p. 11). BUT: I don't see it like this, and I think it reflects a misunderstanding of the situation. The top boundary has been cut, not broken (the sides and bottom have been broken, or at least not cut so cleanly - they have rather more shaggy edges); the small fray pieces have frayed subsequent to the cutting. These are not indications of ink traces from a previous line (and indeed, even if they were they would not be impossible to create in a forgery).



b) the faded back 
King says: 'the ink on the verso has faded badly, an unfortunate characteristic shared with many ancient papyri, but an indicator of a long aging process' (draft, p. 11). Now, it is true that ink fades over time, but the amount of fade can't be correlated to a particular amount of time. It is all about exposure. And the real problem is that the ink on the back has not faded equally, most of the back has no evidence of ink at all, despite the fact that the vertical fibres are mostly present. (If there is any evidence of ink on the left side of the back of the fragment it would be in leakage through the gaps in the small section lacking horizontal fibres - but I'm not sure whether this is ink or shadow).  

c) missing ink in line 4 → (hole and split horizontal)
 King says: 'in 4 →, several letters have discontinuous strokes with missing ink because of damage to the material. For instance, the diagonal stroke before the pi (the remains of an upsilon?) lacks its center where there is a small hole in the papyrus. And in that same line 4→, the horizontal bar of the pi of peje is split. If this had been a forgery penned on an ancient, already damaged papyrus, these sections would have been filled with ink, but they are not.' (draft, p. 11) BUT: although this hole is strangely alluring to King it is difficult to understand why she counts it as so persuasive. On the one hand a hole can't take ink so whether it had ink before the hole or ink after the hole we would only see a hole, not ink. But on the other hand a careful look at the magnified hole suggests that ink has spread around the bottom of the hole - this would suggest the ink came after the hole. (And the split horizontal of the pi also seems to lack any force, since ink applied to a damaged papyrus would also reflect some of that damage.)

d) dislocated fibres in line 3 → 
King says: 'in 3 →, dislocated fibers have obscured the first letter of the line due to damage of the material after the page was inscribed and this is again a common occurrence in ancient papyri' (draft, p. 11). This would be a strong argument if it could be demonstrated that the damage/dislocation occurred after the ink had been applied (as King thinks). BUT a close look at the magnified portion suggests the opposite, since it is not clear that the ink of the alpha is underneath the fibres, and it looks very much like the fibres have caused a slight pooling of the ink at the bottom right hand side of the alpha. 

Conclusion:
Of course there is only so much one can do from the available photographs. And questions about the antiquity of the text have been posed from many other angles in the last week or so. But it seems to me that these arguments form a very insecure basis for confidence in the antiquity of the writing. 

Tuesday, October 02, 2012

Klaus Junack (1927-2012) R.I.P.

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A while ago I received the sad news that Dr. Klaus Junack, former member of the Institute for New Testament Textual Research, had passed away at the age of 85 after a traffic accident. The family, however, did not want to give public notice before the funeral, which was held today in his hometown in Münster.

Klaus Junack was directly involved in the flight of Kurt Aland from East Germany (Halle/Saale) into the Federal Republic of Germany (West Berlin) in 1958.  Subsequently he fled himself with his family to West Germany, and in the following year in March 1959, he became the first research assistant at the Institute for New Testament Textual Research which had just been founded by Kurt Aland at Münster University in the previous month (see the anniversary post). 

Subsequently, Junack took on a number of duties and responsibilities at the INTF as well as the Münster University over the years (academic director, curator, etc.) and he was heavily involved in the production of several Nestle-Aland editions of the Greek New Testament as well as the UBS Greek New Testament, the preparation work for the new Editio Critica Maior, e.g., the Text und Textwert project. As I was working on my own edition of Jude, I took great benefit from his Das Neue Testament Auf Papyrus I: Die Katolischen Briefe co-edited with Winfried Grunewald, published in 1986.


Junack was Kurt Aland's assistant in the illustrious UBS committee (picture), whose members, with the recent passing of C. M. Martini and now Klaus Junack, have all left us. 

The INTF obituary has been published today, here.