ection>
The Gospel of Judas
on a night with judas iscariot
Marvin Meyer
CASCADE Books - Eugene, Oregon
THE GOSPEL OF JUDAS
On a Night with Judas Iscariot
Copyright © 2011 Marvin W. Meyer. All rights reserved. Except for brief quotations in critical publications or reviews, no part of this book may be reproduced in any manner without prior written permission from the publisher. Write: Permissions, Wipf and Stock Publishers, 199 W. 8th Ave., Suite 3, Eugene, OR 97401.
Cascade Books
An Imprint of Wipf and Stock Publishers
199 W. 8th Ave., Suite 3
Eugene, OR 97401
www.wipfandstock.com
isbn 13: 978-1-61097-371-7
Cataloging-in-Publication data:
Meyer, Marvin W.
The gospel of Judas : on a night with Judas Iscariot / Marvin Meyer.
xii + 96 p.; 21.5 cm.—Includes bibliographic references.
1. Judas Iscariot. 2. Gospel of Judas. 3. Codex Tchacos. 4. Apocryphal books (New Testament)—Criticism, interpretation, etc. 5. Gnosticism. I. Title.
bs2460 j8 m49 2011
Manufactured in the USA.
Author photo by Ed Brown.
“Beginning with the Nag Hammadi library, the Dead Sea Scrolls, and the Gospel of Judas, we have a trinity of essential holy scriptures that radically enrich and alter our knowledge of Judaism, Christianity, and Gnosticism. Now with his definitive version of Judas and its latest fragments, Marvin Meyer bequeaths the world a benevolent Judas. Meyer provides a crisp literary translation and introduction to the fully annotated Judas text—as well as a surprise: ‘A Night with Judas Iscariot.’ In his profoundly funny and thoughtful mystery play, Judas stars as the redemptive figure. Hurrah for this revolutionary book with its poetic enlightenment!”
—Willis Barnstone, author of The Restored New Testament and The Other Bible
“No other recent discovery from Christian antiquity has stirred so much debate as the Gospel of Judas. Does it really rehabilitate Judas, or does it place him in the same role of a villain as the gospels in the New Testament? Does this gospel contain ‘good news,’ and if so, to whom, or does it only proclaim bad news to Judas and to all of humankind? So much has been written about this text since its publication in 2006 that one might wonder if something substantially new can be added to the discussion any longer. Marvin Meyer’s important new book shows that the answer is ‘yes.’ Not only does he offer here an erudite account of how the new fragments change the way this perplexing gospel should be interpreted, but he also forcefully responds to alternative readings of the Gospel of Judas, hereby bringing his long-standing expertise on gnostic texts and theologies into fruition. Meyer’s translation of Judas is a bliss to read: it is both accurate and accessible, in the same way as the best translations of the Bible are. The concluding, more imaginative piece on Judas effectively brings home the point that, just as the Gospel of Judas predicts, he really became the subject of ever increasing hatred and contempt among subsequent generations of Christians.”
—Ismo Dunderberg, University of Helsinki
“Almost seven years after the first appearance of the Gospel of Judas, this new presentation of the Judas text and the Judas event will delight both the lovers of fragments, who dwell on the details of language and doctrine, and the lovers of intrigue, who revel in plots uncovered and secrets unveiled. The clear prose of Marvin Meyer opens up again the world of Gnosticism to all of us with an excellent revised version and translation of this fascinating gospel.”
—Sofía Torallas Tovar, Consejo Superior de Investigaciones Científicas, Madrid
“God caused knowledge to be given to Adam
and those with him, so that the kings of chaos
and the underworld would not lord it over them.”
The Gospel of Judas
acknowledgments
I would like to express my appreciation to K. C. Hanson and his colleagues at Cascade Books for their encouragement and assistance in the production of this book. I offer my particular thanks to Lance Jenott, who generously shared his research with me as he was preparing his dissertation for publication, and to my colleague Gregor Wurst, with whom I have collaborated on the publication of Codex Tchacos over the last several years and whose insightful comments have invariably proved helpful. Discussions with Hans-Gebhard Bethge, Uwe-Karsten Plisch, and Gregor Wurst at a seminar in Augsburg, Germany, during June–July 2011 have yielded a number of significant insights into the text. I also must acknowledge my wife, Bonita, and my children, who have had to endure my preoccupation with Judas Iscariot and the Gospel of Judas for several years. Judas has been, in a way, our houseguest since 2005, and my family has been generous in accommodating him—and me—in our conversations.
introduction
Discovery
The first night I spent communing with Judas Iscariot and the Gospel of Judas was in the autumn of 2005, in Washington DC, in an office I was occupying at the headquarters of the National Geographic Society. The office, I was told, was used by a photographer associated with the image of the young woman from Afghanistan, with piercing green eyes, who graced the cover of the National Geographic Magazine some years ago. Now she gazed down off the wall at me as I in turn looked at the text of the Gospel of Judas. Maybe she was looking over my shoulder at the text. I had been invited to join the National Geographic research team, with Coptological colleagues Rodolphe Kasser, Gregor Wurst, and François Gaudard, and our scholarly assignment was to produce an edition of Codex Tchacos, which includes the Gospel of Judas. When that night I cast my eyes upon the Coptic text of the Gospel of Judas for the first time, I was astonished to see names that were familiar from my work on Sethian gnosis: Barbelo, Autogenes (Self-Conceived), Seth, Yaldabaoth, Sakla, Nebro. And there was the startling title of the text: the Gospel of Judas—that is, Judas Iscariot, the disciple of Jesus damned by the Christian church as the betrayer of his master. Here, for the first time in over fifteen hundred years, the Gospel of Judas, attacked by Irenaeus of Lyon and other heresy hunters as the quintessential heretical gospel, could be read and studied once again.
The tale of the discovery, publication, and interpretation of the Gospel of Judas is one of the truly fascinating stories of literary remains uncovered in the sands of Egypt.1 The early stages of the story remain shrouded in the mystery and uncertainty characteristic of many such tales of discovery. It has been suggested that the Gospel of Judas, preserved in Coptic in what is now called Codex Tchacos, was found near al-Minya in the 1970s, along with a codex of Coptic translations of letters of Paul, a Greek text of the book of Exodus, and a Greek mathematical treatise. Herbert Krosney, the author and journalist who pieced together the story of the discovery, describes the circumstances of the find. According to Krosney, Codex Tchacos and the other texts were found by local fellahin in a cave that was located at the Jabal Qarara and had been used for a Coptic burial. The cave contained, among other things, Roman glassware in baskets or papyrus or straw wrappings. Krosney writes, “The fellahin stumbled upon the cave hidden down in the rocks. Climbing down to it, they found the skeleton of a wealthy man in a shroud. Other human remains, probably members of the dead man’s family, were with him in the cave. His precious books were beside him, encased in a white limestone box.”2
As the story continues, thereafter Codex Tchacos, with the Gospel of Judas as one of its texts, was brought to Cairo, put on display, stolen, recovered, and shown to scholars in Europe. Eventually the codex found its way to the United States, where it was stored in a safe-deposit box in Hicksville, New York, for sixteen years, then obtained