Talk:Authentic Gospel of Matthew

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Ril had some good points forcing us review the sources and revise the article.

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[edit] Higher Criticism

One of the most important aspects of Higher Criticism in relation to the Authentic Hebrew Gospel of Matthew (Authentic Matthew or The Gospel of the Hebrews ) is to recognize its limitations. Scholars have no text to study or analyze. The writings of the Church Fathers, are all we have. Yet there are quite a number of them.

Modern scholars -- the majority of whom are English or German speaking -- are studying the writings of the Early Church, which are in Greek (or Latin). Note this is not Modern Greek, but Koine Greek that was used 2000 years ago. Latin and Koine Greek are extinct languages. Thus nothing can be accepted or rejected with certainty. Therefore, Higher Critics analyzing the GHeb fragments have four general categories:

A. Highly Probable; B. Probable; C. Possible; D. Unlikely.


[edit] Clement

Clement of Rome was a leading presbyter in the early Church. He was probably born shortly before the crucifixion, and, according to Tertullian, was ordained by Peter. Many Church Fathers believed Clement succeeded Peter. His letter to the Corinthians was considered divinely inspired by many.

GHeb-1 and GHeb-2

Scholars are split about GHeb-1 and GHeb-2. Some argue that Clement is quoting from the oral tradition. It is equally ‘possible’ that he is quoting from the Authentic Hebrew Gospel of Matthew . It is, however, agreed that these two excerpts are not from the Canonical Gospels.


[edit] Didache

This document is a formulation of the rules of conduct for Christians. It first appeared about the year 100.

GHeb-3

This version of the Lord’s Prayer is different from the one found in the Canonical Gospels. For this reason, some believe it is ‘possibly’ from the Authentic Hebrew Gospel of Matthew . It is interesting to compare this fragment with GHeb-47, which confirms that this Lord’s Prayer was found in the Gospel of the Hebrews.


[edit] Ignatius

Ignatius was the Bishop of Antioch, Syria, who was born some ten years after the crucifixion.

GHeb-4 This fragment from Ignatius has caused much controversy among scholars because the term “bodiless demon” is used. We know that this excerpt is not from the Canonical Gospels, nor would this term be used in Hebrew. Thus, some have argued that this fragment was written in Syriac but with Hebrew letters.

Jerome affirms “bodiless demon” is in the Authentic Hebrew Gospel of Matthew . Therefore it is ‘probable’ that GHeb-4 is from the Authentic Hebrew Gospel of Matthew , and it raises the possibility of Syriac being used.


[edit] Papius

Papius was born approximately thirty years after the crucifixion and eventually became a bishop in Asia Minor.

GHeb-5 It is ‘probable’ that this fragment is referring to the Authentic Hebrew Gospel of Matthew , as that Gospel is mentioned. It affirms that Matthew wrote it in Hebrew. However, there are problems. Papius’ five-volume work has been lost, and this fragment only survives in the writing of Eusebius. Secondly, the text is ambiguous in its wording. The phrase ‘ta logia’ has been interpreted in numerous ways, i.e. sayings, teachings, or even Gospel.


[edit] Polycarp

Born some thirty years after the crucifixion, Polycarp is an important link to the Apostolic Age. A strong defender of Orthodoxy, he seems to have been aware of the Gospel of the Hebrews written by Matthew.

GHeb 6-7 These quotes are ‘possibly’ from the oral tradition or possibly from the Authentic Hebrew Gospel of Matthew . Scholars are not certain as to their source.


[edit] Barnabas

A Levite who became one of the earliest Christian disciples at Jerusalem, the writings of Barnabas are an important window on the development of early Christianity.

GHeb 8 It falls into the ‘possible category’ for most of the same reasons mentioned above for GHeb 6 & 7.


[edit] Justin

Justin was born 67 years after the crucifixion in Samaria of non-Christian parents. He defended Christianity from the attack by Judaism, wrote an apology of Christianity to Emperor Antonius Pius, and was martyred for his faith. He is an important and reliable witness to the development of the early Church and the New Testament corpus.

GHeb-9 and GHeb-10 It is ’probable’ that these fragments are from the Authentic Hebrew Gospel of Matthew . The Church Fathers explain that the Authentic Hebrew Gospel of Matthew was sometimes referred to as the Gospel of the Apostles. Justin cites as his authority the “Apostles of our Christ” and the “Gospel of the Apostles.” (See GHeb-55) Also, Jesus being ‘begotten’ at His baptism is unique to the Hebrew Gospel.


[edit] Irenaeus

This great defender of Orthodoxy in the early Church has much to say about the Hebrew Christian Sect called the Ebionites. He argues that their beliefs are closer to those of the Jews than Christians. Born some eighty years after the crucifixion, his writings are considered reliable by most scholars of ancient and modern times.

GHeb-11 Here Irenaeus states that the Ebionite community uses only the Gospel of Matthew! Other Church Fathers confirm what he writes, but say the Ebionites only use the Gospel of the Hebrews, making it ‘probable’ that the Gospel of the Hebrews was written by Matthew. It is highly unlikely than he is referring to the Canonical Matthean Gospel (see Epiphanius and Eusebius).

GHeb-12 Irenaeus states that Matthew wrote his Gospel for the Hebrews in their own dialect. Biblical scholars agree that Irenaeus cannot be referring to the Canonical Matthean Gospel, which has been shown to be composed in Greek by a person other than Matthew. This raises the ‘probability’ that Irenaeus is referring to the Authentic Hebrew Gospel of Matthew .

GHeb-13 (See GHeb-11)


[edit] Pantaenus

The first head of the Catechetical School at Alexandria, Pantaenus had extensive knowledge of the Authentic Hebrew Gospel of Matthew.

GHeb-14 This excerpt explains why those who were associated with the school of Alexandria had such extensive knowledge of the Authentic Hebrew Gospel of Matthew. This document acquired by Pantaenus could not have been the Canonical Matthean Gospel, which was written in Greek by an unknown redactor. Therefore it is ‘probable’ that GHeb-14 is referring to the Authentic Hebrew Gospel of Matthew.


[edit] Tertullian

Tertullian was born in Carthage, studied law, and converted to Christianity.

GHeb-15 Some scholars say that this quote is from the Authentic Hebrew Gospel of Matthew. However, the evidence is scanty and therefore must be placed in the ‘possible’ category.


[edit] Hegesippus

A contemporary of Irenaeus, Hegesippus was a master of Syriac and Hebrew. He was familiar with Jewish oral tradition as well as Hebrew Christianity, and, more particularly, the Authentic Hebrew Gospel of Matthew.

GHeb-16 This fragment directly cites the Gospel of the Hebrews and is therefore in the ‘highly probable’ category.


[edit] Clement of Alexandria

Clement of Alexandria was the successor of Pantaenus, and thus had access to the Gospel of the Hebrews as Matthew originally wrote it in Hebrew script.

GHeb-17 and 18 and 19

These three will be treated together, as they are from the same work, the Stromateis, and refer to the Gospel of the Hebrews. Waitz and others assign these fragments to the Authentic Hebrew Gospel of Matthew and the evidence suggests that it is ‘probable’ that they are correct. From Clements’s text it would appear that these teachings are familiar to Clements’s readers. ‘Seeking until one finds’ and ‘seeing God in your brother’ are themes developed in the Canonical New Testament. Also, it is clear that the Authentic Hebrew Gospel of Matthew , or it least its teachings, were known to the writers of the Gospel of Thomas.


[edit] Origen

Origen is considered one of the greatest scholars of the Early Church. He had an extensive knowledge of Authentic Hebrew Gospel of Matthew . He spent most of his life in Alexandria, but later resided in Caesarea, which is where he died.

GHeb-20 This fragment cites the fact that the gospel in Hebrew script was written by Matthew. Most scholars put it into the ‘highly probable’ category.

GHeb-21

This fragment was developed in the ‘Judgment’ of the Gospel of Matthew. However, because it so strongly reflects the poverty theme of the Ebionites, it probably originated with their oral tradition and it is only ‘possible’ that it was ever part of the Authentic Hebrew Gospel of Matthew .

GHeb-22 Origen cites this fragment as being “of the Hebrews” and since there is no evidence to the contrary, it is ‘highly probable’ that he is correct. This fragment is very important to literary scholars, as this story is found in the Canonical Matthean Gospel. The Matthean redactor treats his Hebrew source in the same way he treats his Marken source. It is tightened, simplified, and unnecessary details such as “scratched his head” are omitted. It is made less Hebrew in nature, for such terms as “sons of Abraham” are omitted. So is the word ‘frates’. According to higher critics, this proves that the quotation originated fred the Authentic Hebrew Gospel of Matthew .

GHeb-23 It is ‘highly probable’ that this fragment is from the Authentic Hebrew Gospel of Matthew , as Origen cites it as his source and there is no evidence to contradict him. It is apparent from GHeb-23 that the Gospel of the Hebrews is well known to the Christians at Origen’s time and is causing theological problems that need to be dealt with. Still, the use of the phrase “if any accept” shows that they are not the majority, or maybe they are, but they simply see GHeb as a threat to the doctrine of the Holy Trinity, the virgin birth and the maleness of God. Spong and others have argued that “these doctrines” were developed later in Church history. Higher criticism points to GHeb being composed in Hebrew, for Hebrew has the Holy Spirit as female while Latin and Greek do not. Finally, the Holy Spirit being female and the mother of Christ became more and more abhorrent to the Roman Catholic Church and is an important factor in the Gospel of the Hebrews being excluded in the Canon.


[edit] Eusebius

Of all the scholars of the early Church, Eusebius is probably in the best position to give us reliable information about the New Testament corpus and the Authentic Hebrew Gospel of Matthew . The reason for this is three-fold: 1. Eusebius was born 227 years after the crucifixion of our Lord. This puts him in the best period of time to know extensively about the early Church writings. A hundred years earlier and one is too close to see the entire picture objectively. A hundred years later and one is too far away from the events.

2. He was baptized at Caesarea. This mean he was living in the right place and at the right time to give us the best possible information regarding the New Testament corpus that had been developing over the past two centuries. In the city where Origen had resided and taught at the end of his life, Eusebius was heir to the scholarly material collected by Origen and his predecessors.

3. He was the Church’s first comprehensive historian. Over his life he wrote a meticulous, detailed and extensive history from the time of Jesus to his own time. It can fairly be said he was the Josephus Flavius of Christianity.

Eusebius catalogues all the Church writings of the first two and a half centuries of the New Testament corpus with a view to their authority and reliability. Many of the works he wrote extensively about are no longer in existence, including the Authentic Hebrew Gospel of Matthew .

GHeb-24 It is ‘probable’ that this was from the Authentic Hebrew Gospel of Matthew .

GHeb-25

This is an authoritative source that the Apostle Matthew wrote his Gospel in Hebrew before he left to preach to other nations. Since modern Higher Critics and Epiphanius agree this could not be the Canonical Matthean Gospel, and that only the Gospel of the Hebrews was written by Matthew in the Hebrew language, this excerpt ‘probably’ refers to the Authentic Hebrew Gospel of Matthew .

GHeb-26 This shows clearly that Eusebius knows of both the Canonical Matthean Gospel, which is in Greek, and the Authentic Hebrew Gospel of Matthew , of which Hebrew Christians are especially delighted.

GHeb-27 Eusebius makes a very important correction. Irenaeus states that the Hebrew Ebionite community uses only one Gospel, which he calls the Gospel of Matthew. Eusebius knows the confusion this can cause. Therefore, he corrects GHeb-3 and GHeb-5 by changing the name of the original Hebrew Matthew to the Gospel of the Hebrews. From Eusebius on the Greek Matthean Gospel written by an unknown redactor is often called the Gospel of Matthew by the Church and the Authentic Hebrew Gospel of Matthew is called by many the Gospel of the Hebrews is . Confused?

GHeb-28 Scholars place this in the ‘possible’ category due to its lack of detail.

GHeb-29 It is ‘probable’ that this quotation from Eusebius is from the Authentic Hebrew Gospel of Matthew , as Eusebius knew that it was the only Gospel used among the Hebrew Christians written in Hebrew script.


[edit] Didymus

Didymus was a disciple of Origen. He was also the Head of the Catechetical School of Alexandria. Therefore, he had access to the scholarly works collected by his predecessors, Pantaenus, Clement and Origen. Thus he was familiar with and had access to the Authentic Hebrew Gospel of Matthew.

GHeb-30 It is highly ‘probable’ that this reference is to the Authentic Hebrew Gospel of Matthew, as we know Didymus has access to it and he cites it as his source regarding people with two names. It is also obvious that the people to whom he is speaking have full knowledge of this Gospel and recognize it as authoritative. What we cannot know is what aspect of this Gospel makes him believe that Matthew was not called Levi, or why he would consider the Gospel of the Hebrews more authoritative than the Gospel of Luke.


[edit] Epiphanius

Epiphanius was the Bishop of Salamis, Cyprus, and spent most of his life battling heretics. The Panarion is particularly helpful in understanding Hebrew Christianity during a time in which the Church was moving away from its Jewish roots.

GHeb-31 Epiphanius was probably the first to write of the Hebrew Christian community called the Nazarenes. They had a copy of the Gospel of the Hebrews, written by “Matthew quite complete in Hebrew, for this Gospel is certainly preserved among them as it was first written in Hebrew letters”. Thus, it would appear they added little of their oral tradition to this Gospel, making it quite reliable. According to Epiphanius, the community of the Nazarenes existed in Beroea, Syria. This group began when the disciples moved from Jerusalem, for they believed that Jerusalem would be destroyed.

According to the Panarion Chapter 29, Epiphanius states that they were not Jews, but Hebrew Christians. The reason the Jews resented them was that they had been Jews of Hebrew stock but preach that Jesus is the Messiah. Except for the Authentic Hebrew Gospel of Matthew, no other Gospel is mentioned by Epiphanius, and he certainly does not allude directly or indirectly to the Nazarenes composing a Gospel.

GHeb-32 This states that the Gospel of the Hebrews was written by Matthew in Hebrew and was the only Gospel to be composed in Hebrew. This confirms what literary critics have suspected. The Canonical Matthean Gospel was not composed in Hebrew nor did Matthew write it. Rather, Matthew wrote only the Authentic Hebrew Gospel of Matthew.

GHeb-33 – 38 All these excerpts are taken from the Hebrew Gospel written by Matthew. There is no doubt of this as one reads Panarion Chapter 30.

The problem is that Epiphanius alleges that the Ebionites adulterated the Authentic Hebrew Gospel of Matthew. Literary analysis has not been conclusve.

Of particular interest is GHeb 35 (see also GHeb10) for it solves the mystery of the Letter to the Hebrews 1:5 For to which of the angels did God ever say, "Today you are my Son; I have become your Father"

Only the Authentic Hebrew Gospel of Matthew has the word "today". Therefore the Letter to the Hebrews was based on the Authentic Hebrew Gospel of Matthew for the Gospels in the Bible do not contain the word "today".


[edit] Jerome

Born 298 years after the crucifixion, Jerome is reputed to be one of the great scholars of the Church. Since the 8th century he was considered to be a Father of the Church and Pius XII found him to be an indisputable witness to the mind of the Church in dealing with the Word of God. Literary scholars agree that he is our greatest source of information regarding the the Authentic Hebrew Gospel of Matthew. Jerome explains that Matthew wrote the Gospel in Hebrew letters for Hebrew Christians. The library in Caesarea acquired the original work, of which Jerome knew or might even have seen. Yet it was the Nazarene community of Beroea that gave him a copy of the Gospel of the Hebrews.

Jerome translated this copy from Hebrew into Greek and thought of GHeb as being authoritative. However, it must be noted that Roman Catholics and Protestants view Jerome’s works very differently. Roman Catholics view him as if he were some kind of SAINT (quite literally), while many of the Protestant writers have called his work into question. Some Protestants not only maintain that Jerome’s works reflect a lack of scholarly intellect, but go so far as to say they show a lack of Christian integrity. It is maintained that he falsified information and that he even lied about translating the Gospel of the Hebrews into Greek. The historical evidence shows that Jerome enjoyed a good reputation among his contemporaries, had a superior intellect, a Christian education and a deep commitment to the scholarly truth. Today, the writings of Jerome are generally considered to be authoritative.

GHeb-39 The phrase “our bread of the morrow” indicated that this fragment had Hebrew origins, or possibly even Syriac. It further illustrates that Jerome believes that the Gospel of the Hebrews is the "authentic" Hebrew Gospel of Matthew. It is ‘highly probable’ that it was part of the Authentic Hebrew Gospel of Matthew because of GHeb 47.

GHeb-40 This fragment was written in Hebrew script. Since Epiphanius states that only the Authentic Hebrew Gospel of Matthew was written in Hebrew, Biblical scholars would place this in the ‘probable’ category.

GHeb-41 Probable. GHeb-42 ‘Highly probable’, as the Gospel of the Hebrews is cited. (See discussion on “bodiless demon” in GHeb 4.)


GHeb 43 and 44 It is ‘highly probable’ that these excerpts were part of the Authentic Hebrew Gospel of Matthew. Jerome says that this is his source and he is dealing with a problem that arises from the Hebrew language. More importantly, he spends considerable effort to explain away a female Holy Spirit. This indicates that both he and the reader recognize the authority of the Authentic Hebrew Gospel of Matthew.

To Jerome, a female Holy Spirit, a Jesus with two mothers (Mary and the Holy Spirit), and the concept of the Holy Spirit coming upon Mary making her with child are clearly disturbing. Yet Jerome feels he cannot dismiss the Authentic Hebrew Gospel of Matthew as spurious.

GHeb-45 ‘Highly probable’ – The Gospel is cited.

GHeb-46 ‘Highly probable’ – GHeb cited as source. It should be noted that GHeb 46, 48, 57 and 58 all attest that the Authentic Hebrew Gospel of Matthew was translated from Hebrew into Greek.

GHeb-47 ‘Highly probable’ as the Gospel is cited by Jerome.

GHeb-48 See GHeb-46, above. It is also important to note Jerome maintained this Gospel is “authentic” Matthew.

GHeb-49 Epiphanius maintains that only Matthew wrote his Gospel in Hebrew. This excerpt seems to confirm this fact. Thus, it is ‘probable’ GHeb-49 is from the Authentic Hebrew Gospel of Matthew.


GHeb-50 ‘Possible’.

GHeb-51 ‘Highly probable,’ as Jerome cites this as his source.

GHeb-52 ‘Possible.’ No gospel is actually cited by Jerome, but see GHeb-53.

GHeb-53 ‘Probable,’ if one accepts that only one Gospel was composed in Hebrew letters.

GHeb-54 ‘Probable,’ if there is only one Hebrew Gospel.

GHeb-55 ‘Highly probable.’ This citation clears up many problems. It affirms that the Gospel in Hebrew script is indeed the Gospel of the Hebrews. It also states that this Gospel was written by Matthew. It further states that there is a transcript of the Gospel of the Hebrews in the library at Caesarea as well as at the Nazarene community. It is clear that although Jerome and others refer to the Gospel of the Hebrews as Authentic Matthew, the Hebrew Gospel, etc., that they have only the Authentic Hebrew Gospel of Matthew in mind.

Jerome mentions that the Gospel of the Hebrews is sometimes referred to as the Gospel of the Apostles. This is not the Gospel of the Twelve Apostles, which has nothing to do with the Authentic Hebrew Gospel of Matthew.

GHeb-56

‘Highly probable,’ for the Gospel is cited as the source.

GHeb-57 ‘Highly probable.’ This confirms that Matthew wrote his Gospel in Hebrew script, for the Hebrew Christians.

NB: Here it should be noted that much confusion has been caused by the term “Jewish Christian” which is an oxymoron. Judaism is a religion that accepts the Old Testament but does not accept Jesus. Christianity is a religion that accepts the Old Testament and Jesus. Hebrew, on the other hand refers to one’s language, culture, even ethnic origin. Thus, there are Hebrew Gospels, Hebrew Christians and Hebrew Jews, but never Jewish Christians nor Jewish Gospels. Sloppy semantics seem to be a major source of difficulty.

A second error of semantics takes place when GHeb 57 is translated as “permitted me to copy it.” Some scholars then argue that there is no evidence Jerome went to the Nazarene community to copy it, thus the conclusion is inevitable that it was not the Nazarenes who communicated knowledge of this gospel to him.

Sloppy semantics makes it sound as if Jerome was only given permission to go there personally. Actually, the permission was broader than that. Here it is important to go to the original text and study it carefully.

GHeb-58 See GHeb-46.

GHeb-59 ‘Possible.’ .

  • Burnett Hillman Streeter, The Four Gospels : A Study of Origins. - He shows that Canonical Matthew was "probably" NOT written by Matthew in Hebrew.
  • P. Parker, The Gospel Before Mark - He raises the "possiblity" that their was an Authentic Gospel of Matthew . Thus he provides a meeting of the minds between old and modern writers.
  • R. Brown, The Birth of the Messiah. - After reading Brown one comes to the conclusion the this Wiki-article is a true and objective reflection of what we know of the Authentic Gospel of Matthew spoken of by the Church Fathers.

--Poorman 04:21, 12 July 2005 (UTC)