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Taken from: Wikipedia - Gospel of Judas
The Gospel of Judas is a Gnostic gospel whose content consists of conversations between the Apostle Judas Iscariot and Jesus Christ.
It is believed to have been written by Gnostic followers of Jesus, rather than by Judas himself, and, since it contains late 2nd century theology, probably dates from no earlier than the 2nd century. In 180 AD, Irenaeus, the Bishop of Lyons, wrote a document in which he railed against this gospel, indicating the book was already in circulation. The only copy of the Gospel of Judas known to exist is a Coptic language text that has been carbon dated to AD 280, plus or minus 60 years. Joseph Barabe presented the behind-the-scenes story of the role an analysis of the ink played in authenticating the book at a American Chemical Society meeting.  It has been suggested that the text derives from an earlier Greek version. A translation of the text was first published in early 2006 by the National Geographic Society.
In contrast to the canonical gospels which paint Judas as a betrayer of Christ who delivered him up to the authorities for crucifixion in exchange for money, the Gospel of Judas portrays Judas's actions as done in obedience to instructions given by Christ. The document also suggests that Christ planned the course of events which led to his death. This portrayal seems to conform to a notion current in some forms of Gnosticism, that the human form is a spiritual prison, that Judas thus served Christ by helping to release Christ's soul from its physical constraints, and that two kinds of human beings exist: the men furnished with the immortal soul which is "from the eternal realms" and "will abide there always" ("the strong and holy generation...with no ruler over it", to whom Judas belongs), and the other ones, the majority of mankind, who are mortal and therefore unable to reach the salvation. The Gospel of Judas does not claim that the other disciples knew about Jesus's true teachings. On the contrary, it asserts that they had not learned the true Gospel, which Jesus taught only to Judas Iscariot, the sole follower belonging to the "holy generation" among the disciples.
A leather-bound Coptic language papyrus document that surfaced during the 1970s, near Beni Masar, Egypt, was named the Codex Tchacos after an antiquities dealer, Frieda Nussberger-Tchacos, who became concerned about the deteriorating condition of the manuscript. First translated in the early 2000s, the codex contains text that appears to be from the late 2nd century AD, and includes the self-titled "Gospel of Judas" (Euangelion Ioudas) which claims to be the story of Jesus's death from the viewpoint of Judas.
The manuscript was radiocarbon dated "between the third and fourth century", according to Timothy Jull, a carbon-dating expert at the University of Arizona's physics center, and described by the National Geographic as being from AD 280, plus or minus 60 years.
Today the manuscript is in over a thousand pieces, with many sections missing due to poor handling and storage. Some passages are only scattered words; others contain many lines. According to Rodolphe Kasser, the codex originally contained 31 pages, with writing on both sides; however, when it came to the market in 1999, only 13 pages remained. It is speculated that individual pages had been removed and sold.
It has been speculated, on the basis of textual analysis concerning features of dialect and Greek loan words, that the Coptic text contained in the codex may be a translation from an older Greek manuscript dating, at the earliest, to approximately AD 130–180. Cited in support is the reference to a “Gospel of Judas” by the early Christian writer Irenaeus of Lyons, who, in arguing against Gnosticism, called the text a "fictitious history". However, it is uncertain whether the text mentioned by Irenaeus is in fact the same text as the Coptic “Gospel of Judas” found in the Codex Tchachos.
A. J. Levine, who was on the team of scholars responsible for unveiling the work, said that the Gospel of Judas contains no new historical information concerning Jesus or Judas, but that the text is helpful in reconstructing the history of Gnosticism, especially in the Coptic-speaking areas.
OverviewThe Gospel of Judas consists of 16 chapters which document Jesus's teaching about spiritual matters and cosmology. Judas is the only one of Jesus's disciples who accurately understands the words of his master. This Gospel contains few narrative elements; essentially, the Gospel records how Judas was taught by Jesus the true meaning of his message, and was then stoned to death by the other disciples.
The Gospel contains ideas which contradicted those circulating in the early Christian church. The author argues that God is essentially a "luminous cloud of light" who exists in an imperishable realm. Adamas, the spiritual father of all humanity, was created in God's image and dwelled in the imperishable realm.
At the beginning of time, God created a group of angels and lower gods. Twelve angels were willed to come into being [to] rule over chaos and the [underworld].
The angels of creation were tasked with creating a physical body for Adamas, which became known as the first man Adam. Gradually, humanity began to forget its divine origins and some of Adam's descendants (Cain and Abel) became embroiled in the world's first murder. Many humans came to think that the imperfect physical universe was the totality of creation, losing their knowledge of God and the imperishable realm.
Jesus was sent as the Son of the true God, not of one of the lesser gods. His mission was to show that salvation lies in connecting with the God within the man. Through embracing the internal God, the man can then return to the imperishable realm.
Eleven of the disciples Jesus chose to spread his message misunderstood the central tenets of His teaching. They were obsessed with the physical world of the senses. They continued to practise religious animal sacrifice, which pleased the lower gods but did not help to foster a connection with the true God. They wrongly taught that those martyred in the name of Christ would be bodily resurrected.
In contrast, Jesus is able to teach Judas the true meaning of his life, ministry and death. Mankind can be divided into two races, or groups. Those who are furnished with the immortal soul, like Judas, can come to know the God within and enter the imperishable realm when they die. Those who belong to the same generation of the other eleven disciples cannot enter the realm of God and will die both spiritually and physically at the end of their lives. As practices that are intertwined with the physical world, animal sacrifice and a communion ceremony centered around cannibalism (the symbolic consumption of Jesus' flesh and blood) are condemned as abhorrent. Death is seen not as a glorious event but simply as a way to escape the perishable realm of the flesh.
Of crucial importance is the author's understanding of Jesus' death. The other Gospels argue that Jesus had to die in order to atone for the sins of humanity. The author of Judas claims this sort of substitutionary justice pleases the lower gods and angels. The true God is gracious and thus does not demand any sacrifice. In the Gospel of Judas, Jesus's death is simply a final way for him to leave the realm of the flesh and return to the luminous cloud.
The Gospel as a Gnostic textPagels and King (2007) argue that a more nuanced, contextualized understanding of alternative interpretations of the Christian tradition should inform discussions of Gnosticism. In the centuries following Jesus's death, many differing views of the meaning of his life and death existed. Nicenian Christianity (i.e. a tradition based on the doctrines contained in the Nicene Creed) existed alongside other variants (one of which was labelled 'Gnosticism') for centuries. Gradually, the Nicenian interpretation became the dominant "mainstream" version of Christianity.
Before the discovery of so-called Gnostic texts (such as the Nag Hammadi library), scholars had to rely solely on the reports of proto-Nicenian church fathers for their understanding of alternative approaches to understanding Christianity. These reports were necessarily biased since they were written by people trying to crush non-Nicenian churches. Furthermore, study and analysis of original non-Nicenian texts has shown that the church fathers tended to oversimplify when writing about their doctrinal enemies.
Access to texts such as the Gospel of Judas has allowed scholars to develop a much richer, more comprehensive understanding of non-Nicenian movements. To blandly assert that the Gospel of Judas is a Gnostic text without qualifying this statement in some way does not do justice to the variety and sophistication of the 'heretical' movements.
The Gospel of Judas was condemned by Irenaeus in his anti-Gnostic work Adversus Haereses (Against Heresies), written in about 180. Despite this attack, The Gospel of Judas differs from other non-Nicenian Gospels in several ways. Far from arguing that the physical body is a prison which needs to be escaped from, the Gospel of Judas portrays Jesus as able to leave his body at will. In the text, Jesus is shown leaving his body, journeying to the imperishable realm and returning to his body. Unlike other non-Nicenian Gospels, the Gospel of Judas is Sethian in orientation in that Adam's son Seth is seen as a spiritual ancestor. As in other Sethian documents, Jesus is equated with Seth: "The first is Seth, who is called Christ".
Modern rediscoveryThe initial translation of the Gospel of Judas was widely publicized but simply confirmed the account that was written in Irenaeus and known Gnostic beliefs, leading some scholars to simply summarize the discovery as nothing new.
However, it is argued that a closer reading of the existent text, as presented in October 2006, shows that Judas may have been set up to actually betray Jesus out of wrath and anger:
The initial translators might have been misled by Irenaeus' summary, which although an exciting idea was not necessarily accurate. Their theory is now in dispute.
According to Elaine Pagels, Bible translators have mistranslated the Greek word for "handing over" to "betrayal".
Like many Gnostic works, the Gospel of Judas claims to be a secret account, specifically "the secret account of the revelation that Jesus spoke in conversation with Judas Iscariot."
Over the ages many philosophers have contemplated the idea that Judas was required to have carried out his actions in order for Jesus to have died on the cross and hence fulfill theological obligations. The Gospel of Judas, however, asserts clearly that Judas' action was in obedience to a direct command of Jesus himself.
The Gospel of Judas states that Jesus told Judas "You shall be cursed for generations" and then added, "You will come to rule over them" and "You will exceed all of them, for you will sacrifice the man that clothes me."
Unlike the four canonical gospels, which employ narrative accounts of the last year of life of Jesus (in the case of John, three years) and of his birth (in the case of Luke and Matthew), the Judas gospel takes the form of dialogues between Jesus and Judas, and Jesus and the twelve disciples, without being embedded in any narrative or worked into any overt philosophical or rhetorical context. Such "dialogue gospels" were popular during the early decades of Christianity, and indeed the four canonical gospels are the only surviving gospels in narrative form. The New Testament apocrypha contains several examples of the dialogue form, an example being the Gospel of Mary Magdalene.
Like the canonical gospels, the Gospel of Judas portrays the scribes as approaching Judas with the intention of arresting him, and Judas receiving money from them after handing Jesus over to them. But unlike Judas in the canonical gospels, who is portrayed as a villain, and excoriated by Jesus ("Alas for that man by whom the Son of Man is betrayed. It would be better for that man if he had never been born," trans. The New English Bible) Mark 14:21; Matthew 26:24, the Judas gospel portrays Judas as a divinely appointed instrument of a grand and predetermined purpose. "In the last days they will curse your ascent to the holy (generation)."
Elsewhere in the manuscript, Jesus favours Judas above other disciples by saying, "Step away from the others and I shall tell you the mysteries of the kingdom," and "Look, you have been told everything. Lift up your eyes and look at the cloud and the light within it and the stars surrounding it. The star that leads the way is your star."
In the New Testament, Judas is said to have died by hanging himself (Matthew 27:3-10), or by bursting open after a fall (Acts 1:16-19). The Gospel of Judas does not specify the fate of Judas, although in the gospel, Judas tells Jesus he has had a vision where he is stoned to death by the eleven remaining apostles.
The content of the gospel had been unknown until a Coptic Gospel of Judas turned up on the antiquities "grey market," in Geneva in May 1983, when it was found among a mixed group of Greek and Coptic manuscripts offered to Stephen Emmel, a Yale Ph.D. candidate commissioned by Southern Methodist University to inspect the manuscripts. How this manuscript, Codex Tchacos, was found, maybe in the late 1970s, has not been clearly documented. However, it is believed that a now-deceased Egyptian "treasure-hunter" or prospector discovered the codex near El Minya, Egypt, in the neighbourhood of the village Beni Masar, and sold it to one Hanna, a dealer in antiquities resident in Cairo.
In the 1970s, the manuscript and most of the dealer's other artifacts were stolen by a Greek trader named Nikolas Koutoulakis, and smuggled into Geneva. Hanna, along with Swiss antiquity traders, paid Koutoulakis a sum rumoured to be between $3 million to $10 million, recovered the manuscript and introduced it to experts who recognized its significance.
Sale and study
During the following two decades the manuscript was quietly offered to prospective buyers, but no major library or Egypt felt ready to purchase a manuscript that had such questionable provenance. In 2003 Michel van Rijn started to publish material about these dubious negotiations, and eventually the 62-page leather-bound codex was purchased by the Maecenas Foundation in Basel. The previous owners now claimed that it had been uncovered at Muhafazat al Minya in Egypt during the 1950s or 1960s, and that its significance had not been appreciated until recently. It is worth noting that various other locations had been alleged during previous negotiations.
The existence of the text was made public by Rodolphe Kasser at a conference of Coptic specialists in Paris, July 2004. In a statement issued March 30, 2005, a spokesman for the Maecenas Foundation announced plans for edited translations into English, French, German, and Polish once the fragile papyrus has undergone conservation by a team of specialists in Coptic history to be led by a former professor at the University of Geneva, Rodolphe Kasser, and that their work would be published in about a year. A. J. Tim Jull, director of the National Science Foundation Arizona AMS laboratory, and Gregory Hodgins, assistant research scientist, announced that a radiocarbon dating procedure had dated five samples from the papyrus manuscript from 220 to 340 in January 2005 at the University of Arizona. This puts the Coptic manuscript in the 3rd or 4th centuries, a century earlier than had originally been thought from analysis of the script. In January 2006, Gene A. Ware of the Papyrological Imaging Lab of Brigham Young University conducted a multi-spectral imaging process on the texts in Switzerland, and confirmed their authenticity.
Over the decades, the manuscript had been handled with less than sympathetic care: some single pages may be loose on the antiquities market (one half page turned up in Feb. 2006, in New York City); the text is now in over a thousand pieces and fragments, and is believed to be less than three-quarters complete. "After concluding the research, everything will be returned to Egypt. The work belongs there and they will be conserved in the best way," Roberty has stated.
In April 2006, an Ohio bankruptcy lawyer claimed to possess several small, brown bits of papyrus from the Gospel of Judas, but he refuses to have the fragments authenticated and his claim is being viewed with skepticism by experts.
Responses and reactions
Scholarly debatesProfessor Kasser revealed a few details about the text in 2004, the Dutch paper Het Parool reported. Its language is the same Sahidic dialect of Coptic in which Coptic texts of the Nag Hammadi Library are written. The codex has four parts: the Letter of Peter to Philip, already known from the Nag Hammadi Library; the First Apocalypse of James, also known from the Nag Hammadi Library; the first few pages of a work related to, but not the same as, the Nag Hammadi work Allogenes; and the Gospel of Judas. Up to a third of the codex is currently illegible.
A scientific paper was to be published in 2005, but was delayed. The completion of the restoration and translation was announced by the National Geographic Society at a news conference in Washington, D.C. on April 6, 2006, and the manuscript itself was unveiled then at the National Geographic Society headquarters, accompanied by a television special entitled The Gospel of Judas on April 9, 2006, which was aired on the National Geographic Channel. l Terry Garcia, an executive vice president for Mission Programs of the National Geographic Society, asserted that the codex is considered by scholars and scientists to be the most significant ancient, non-biblical text to be found since the 1940s. However, James M. Robinson, one of America's leading experts on ancient religious texts, predicted that the new book would offer no historical insights into the disciple who betrayed Jesus, since the 2nd-century manuscript seems to derive from an older document. Robinson suggests that the text will provide insights into the religion situation during the 2nd century rather than into the biblical narrative itself.
One scholar on the National Geographic project believes the document shows that Judas was "fooled" into believing he was helping Jesus.
Another scholar, April D. DeConick, a professor of Biblical studies at Rice University, reports in the New York Times that the National Geographic translation was critically faulty in many substantial respects, and that based on a corrected translation, Judas was actually a demon, truly betraying Jesus, rather than following his orders. DeConick, after re-translating the text, published The Thirteenth Apostle: What the Gospel of Judas Really Says to assert that Judas was not a daimon in the Greek sense, but that "the universally accepted word for “spirit” is “pneuma ” — in Gnostic literature “daimon” is always taken to mean “demon”, as she wrote in presenting her conclusions in The New York Times, 1 December 2007. "Judas is not set apart 'for' the holy generation, as the National Geographic translation says", DeConick asserted, "he is separated 'from' it." A negative that was dropped from a crucial sentence, an error National Geographic admits, changes the import. "Were they genuine errors or was something more deliberate going on?" DeConick asked in the Op-Ed page of the Times.
The National Geographic Society responded that 'Virtually all issues April D. DeConick raises about translation choices are addressed in footnotes in both the popular and critical editions'.
André Gagné, Professor at Concordia University in Montreal also questioned how the experts of the National Geographic Society (NGS) understood the role of Judas Iscariot in the Gospel of Judas. His argument rests on the translation of the Greco-Coptic term apophasis as denial. According to Gagné, the opening lines of the Judas Gospel should not be translated as "the secret word of declaration by which Jesus spoke in conversation with Judas Iscariot" but rather as "the secret word of the denial by which Jesus spoke in conversation with Judas Iscariot" (Gospel of Judas 33:1). Gagné's conclusion is that this gospel is the story of the denial of true salvation for Judas.
An alternative possibility, that this gnostic tractate is a description of a transmutation of the inner "Judas" into the form of his mystic Master, Jesus Christ, is detailed in a book by author Robert Wahler, "Saviors". "Judas" is not Judas Iscariot, who is fictional, but Jesus' brother James, the successor to Jesus in all period church sources. All four canonical gospels have indications that the "Betrayal" scenario is a record of the transfer of Mastership from Jesus to James, such as the infamous "kiss", paralleled in the gnostic First Apocalypse of James. Matthew has "Judas" appear immediately after Jesus announces that his (not 'their') "Deliverer" (Gr. "Paradidomai", not 'betrayer') is at hand (26:46). The "young man" in Mark 14:51-52 "fleeing naked" (up, spiritually 'naked') is also linen-clad Nazarite James, "following" (succeeding) Jesus, who isn't ready emotionally to take over his duties as savior from him. The cutting off of the servant's right ear is allusion to mystic initiation into the mystery of the Word, heard in meditation (Matt. 26:40), and referenced in other passages such as the "sword" from Jesus' "mouth" in Revelation.
The Gospel of Judas can be seen as a description of the process of James becoming a spiritual Master to carry on the role of Jesus with new disciples, whom 'Judas' will "rule over" as the "Thirteenth" (p. 46), an allusion to his conquering "the twelve" stages of spiritual enlightenment in the heavenly realms (p. 36), finally becoming one with the "Pleroma" or God. The famous statement of Jesus' in the "Judas" gospel, "You will exceed them all. For you will sacrifice the man who bears me" (p. 57) is James merging into Jesus' form. That is why he is told (p. 56) that "no hand of a mortal human will sin against me" when Jesus tells him about what is to befall him when "tomorrow they will torment the man who bears me" (meaning the mistreatment of 'Judas' as one of the twelve disciples).
'Judas', as the new Master, then ascends into the luminous cloud with Jesus and stops "gazing at Jesus" as they merge and into the Light of the Father.
Several features of "Judas" tally with Sant Mat teachings: in "Sar Bachan", most notably, the incipit's "Apophasis Logos" as "Shabd", or Christian "Word", and not the consensus "secret account of the revelation" (introduction, "Sar Bachan"), and the "region never called by any name", at page 47 in "Judas" as "Anami Desh" (the "no-name region", abode of God) in Sant Mat cosmology (page 27, "Sar Bachan").
The "five combatants" (p. 55) or "five kings" (p. 57) causing trouble in the "Judas" gospel have counterparts as lust, anger, greed, attachment, and vanity in Sant Mat, and also, notably, as the "five kings" slain without mercy by Joshua in his devotions in Joshua 10:22-27. This raises profound questions about the validity of orthodox Christian teaching, with an obvious mistranslation of "paradidomai" as "betray" instead of the correct "deliver" as elsewhere in the gospels, and the misinterpretation of something from the oral tradition that mystics would say Jesus Christ almost certainly did say: "For you will sacrifice the man who bears me." Not knowing mysticism, the ones who heard these words in the first century didn't know what to make of them, and thus was born the orthodox gospel version of Judas as "traitor" of Jesus.
The payoff to Judas at page 58 appears as a sop to the canonical "betrayal" version, which was otherwise by then too well-known from the canonical gospels to leave out. What the scholars have not explained in the "handing over" version of the famous climax scene is why Jesus Christ would need any help turning himself into the authorities, or why the release of his soul required an execution. Instead of not offering any "historical insights" as one orthodox researcher, Dr. James Robinson, has said, the "Gospel of Judas" may indicate how the canonical betrayal story began.
In 2006 Géza Vermes commented the gospel was "a typical product of Greek (Platonic)-Christian speculation" representing Judas "assisting the Jewish authorities’ arrest of Jesus and bringing about his liberation from the prison of his body."
Religious responsesIn his 2006 Easter address, Rowan Williams, the Archbishop of Canterbury, strongly denied the historical credibility of the gospel, saying
He went on to suggest that the book's publicity derives from an insatiable desire for conspiracy theories:
Later the same year, Biblical scholar Louis Painchaud argued that the text suggests Judas was actually possessed by a demon.
The uniqueness of the codex
The president of the Maecenas Foundation, Mario Roberty, suggested the possibility that the Maecenas Foundation had acquired not the only extant copy of the Gospel, but rather the only "known" copy. Roberty went on to suggest that the Vatican probably had another copy locked away, saying:
Roberty provided no evidence to suggest that the Vatican does, in fact, possess any additional copy. While the contents of one part of the Vatican library have been catalogued and have long been available to researchers and scholars, the remainder of the library is, however, without a public catalogue, and though researchers may view any work within, they must first name the text they require, a serious problem for those who do not know what is contained by the library. The Pope responded on April 13, 2006-
Spokespersons say the Vatican does not wish to suppress the Gospel of Judas; rather, according to Monsignor Walter Brandmüller, president of the Vatican's Committee for Historical Science, "We welcome the [manuscript] like we welcome the critical study of any text of ancient literature." Even more explicitly, Father Thomas D. Williams, Dean of Theology at the Regina Apostolorum university in Rome, when asked:
answered as follows:
In AD 367, bishop Athanasius of Alexandria did urge Christians to reject “books called apocryphal.” It is possible that, in response to letters such as this one, some Christians destroyed or buried non-canonical gospels.
1. Pappas, Stephanie. "Truth Behind Gospel of Judas Revealed in Ancient Inks". LiveScience.com. LiveScience. Retrieved 8 April 2013.
2. "Judas 'helped Jesus save mankind'," BBC News website, April 7, 2006, accessed March 17, 2008
4. During the 2nd and 3rd centuries AD, various Christian sects composed texts which are loosely labeled New Testament Apocrypha; these texts, like those in the New Testament, are usually but not always “pseudeponymous”, i.e. falsely attributed to a notable figure, such as an apostle, of an earlier era.(cite needed)
5. Only sections of papyrus containing no text were carbon-dated, because carbon dating is physically destructive.
6. For example, see H.-C. Puech and Beate Blatz, New Testament Apocrypha, vol. 1, p. 387.
7. Irenaeus of Lyons, Refutation of Gnosticism, bk. 1 ch. 31
8. a b Ben Witherington III, What have they done with Jesus (San Francisco: Harper Collins, 2006), pp. 7-8.
9. Pagels, E., and King, K. (2007)Reading Judas: The Gospel of Judas and the Shaping of Christianity. New York: Viking. pg 78.
10. http://www.nationalgeographic.com/lostgospel/_pdf/GospelofJudas.pdf pg.5
11. Pagels, E., and King, K. (2007)Reading Judas: The Gospel of Judas and the Shaping of Christianity. New York: Viking.
12. David Ian Miller, "FINDING MY RELIGION: Religious scholar Elaine Pagels on how the newly discovered Gospel of Judas sheds new light on the dawn of Christianity," San Francisco Chronicle website, April 2, 2007, accessed March 17, 2008
13. "Text might be hidden 'Gospel of Judas'", CNN, April 6, 2006
15. UA team verifies age of Gospel of Judas
16. a b "Time line since discovery of Gospel of Judas". Lexington Herald-Leader. 2006-04-07. Retrieved 2006-04-09.[dead link]
17. The hunt for the Gospel of Judas
18. "Lawyer Says He's Got 'Gospel of Judas' Papyrus Fragments". FoxNews.com (AP). 2006-04-20. Retrieved 2006-04-21.
19. The Mysteries, The Official Graham Hancock Website
20. Robinson, J (2006) The Secrets of Judas: The Story of the Misunderstood Disciple and His Lost Gospel. San Francisco: Harper. p183.
21. CBC News. Judas no hero, scholars say. 4 December 2006.
22. Deconick, April D. (December 1, 2007). "Gospel Truth". New York Times. Retrieved 2007-12-01.
23. New York Times. April D. DeConick, "Gospel Truth", Op-Ed page, December 1, 2007.
24. Statement from National Geographic in Response to April DeConick's New York Times Op-Ed "Gospel Truth".
25. Kasser, Rudolphe, Marvin Meyer, and Gregor Wurst. The Gospel of Judas (Second Edition). Washington D.C.: National Geographic, 2008. p.29.
26. See Northern Life article entitled: Religion Professor Disputes Translation of Judas Gospel.
27. André Gagné, "A Critical Note on the Meaning of APOPHASIS in Gospel of Judas 33:1." Laval théologique et philosophique 63 (2007): 377-83.
28. Wahler, Robert. "Saviors: Beyond Qumran, Nag Hammadi, and The New Testament Code. Xlibris, 2009.
31. Géza Vermes, "The great Da Vinci Code distraction", in The Times, 6 May 2006. Article reproduced in Vermes, Searching For The Real Jesus: Jesus, The Dead Sea Scrolls and Other Religious Themes (SCM Press, 2009). ISBN 978-0-334-04358-4
32. Archbishop of Canterbury's sermon BBC News, April 16, 2006
33. À PROPOS DE LA (RE)DÉCOUVERTE DE L’ÉVANGILE DE JUDAS
34. "The hunt for the Gospel of Judas". unknown. Retrieved 2006-04-22.
35. "Vatican: Pope Banishes Judas' Gospel". Agenzia Giornalistica Italia. 2006-04-13. Archived from the original on 2006-04-15. Retrieved 2006-04-21.
36. Meichtry, Stacy (2006-02-25). "Another Take on Gospel Truth About Judas: Manuscript Could Add to Understanding of Gnostic Sect". Washington Post. Retrieved 2006-04-21.
37. "Interview With Father Thomas Williams". Zenit News Agency. 2006-04-05. Retrieved 2006-05-06.
38. Athanasius,