예수는 아내가 있었고 아이가 있었다. 역사적 증거, 진리, 4T174

예수는 아내가 있었고 아이가 있었다. 역사적 증거, 진리,

 

화일첨부 ;

Jesu Wif EN-한 아내 7P █.docx

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Jesu Wife 3 Papyrus.jpg

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Jesu Wife 4 Papyrus.pdf

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Jesu Wife 5 Gospel PPT 9P #.pptx

2.16MB

 

 

 

기독교의 거센반발이 일어나자

Karen L. King 교수는 한 발 물러섰다.

 

“진리가 너희를 자유케 하리라” (The true will set you free)

요한복음 8:32  John 8;32,

 

그런데 왜 기독교는 진리로부터 등을 돌리는가?

 

이유는 아래 ‘나의 의견 ; ’ 에서 설명했다.

 

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1945년 12월, 북부 이집트의 Nag Hammadi 마을 근처에서

한 아랍 농부기 비료를 주기위해 땅을 파다가 기독교의 "(주요한 내용) 마스터 스토리"의 이면을 드러내는 원고[(손으로 쓴) 필사본]의 은닉처를 우연히 발견했다

 

가죽으로 묶인 파피루스 필사본 13개가 들어 있는 1미터 높이의 점토 항아리 안에는 도마 복음, 빌립 복음, 요한의 비밀 계시를 포함하여 정경에 포함되지 않은 52개의 문서가 있었다.

 

In December 1945, an Arab farmer digging for fertilizer near the town of Nag Hammadi, in Upper Egypt, stumbled on a cache of manuscripts revealing the other side of Christianity’s “master story.”

Inside a meter-tall clay jar containing 13 leather bound papyrus codices were 52 texts that didn’t make it into the canon, including the gospel of Thomas, the gospel of Philip and the Secret Revelation of John.

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“Jesus had a wife”… 4th century Coptic document disclosure, shocking,

 

한글,

예수, 아내가 있었다, 고대문서 첫 발견,

http://www.ipnews.kr/news/articleView.html?idxno=5745

예수, 아내 언급 고대문서 첫 발견 - IPN뉴스

 

“예수에게 부인 있었다”…

4세기 문서 공개 파장, 2023 6m,4d

https://v.daum.net/v/20120919114104196

"예수에게 부인 있었다".. 4세기 문서 공개 파장

 

https://www-munhwa-com.translate.goog/news/view.html?no=2012091901030132071002&_x_tr_sch=http&_x_tr_sl=ko&_x_tr_tl=en&_x_tr_hl=en&_x_tr_pto=op,sc

 

2012, 9월 19일 ; 예수가 ‘나의 아내’를 직접 언급한 것을 기록한 4세기 콥트어 문서가

2012, 9월 12일 국제학회에 정식으로 보고됐다.

A fourth-century Coptic document that Jesus spoke directly to 'my wife' was formally announced to the international conference on the 2012 September 12th.

 

예수가 결혼해 자신의 아내를 제자로 삼고 자녀를 낳았다는 설은 그동안 각종 성경 외경과 댄 브라운의 소설 ‘다빈치 코드’ 등에서 제기한 적이 있지만, 예수가 ‘아내’를 언급한 것이 기록된 문서가 학계에 공개되기는 이번이 처음이다.

 

The theory that Jesus married and made his wife a disciple and gave birth to children has been raised in various apocryphal scriptures and Dan Brown's novel 'The Da Vinci Code', but there is a fragments[document] recording Jesus' mention of 'wife' in academia. This is the first time it has been released on,

 

뉴욕타임스(NYT), 보스턴글로브, 하버드대 매거진은 초기 기독교 연구 분야에서 세계 최고 권위를 지닌 캐런 L 킹(58) 하버드대 신학부 교수가 18일 이탈리아 로마에서 개최된 국제 콥트학회에 4세기 콥트어로 작성된 파피루스 문서 파편을 공개했다고 보도했다.

The New York Times (NYT), Boston Globe, and Harvard University magazine were written in 4th century Coptic at the International Coptic Society held in Rome, Italy on the 18th by Karen L. King (58), professor of theology at Harvard University, who is the world's most prestigious in the field of early Christian research. It is reported that fragments of papyrus documents have been disclosed.

 

HDS Scholar Announces Existence of a New Early Christian Gospel from Egypt,

Karen L. King, harvard.edu,

https://hds.harvard.edu/news/2012/09/18/hds-scholar-announces-existence-new-early-christian-gospel-egypt

HDS Scholar Announces Existence of a New Early Christian Gospel from Egypt

 

킹 교수 Karen L. King 는 ‘예수 아내의 서(書)’로 명명한 이 문서 파편의 콥트어 텍스트를 해독한 결과, “예수가 그들에게 말하기를 ‘나의 아내’…” “그녀는 나의 제자가 될 수 있을 것이다” “마리아는 그럴 만하다” 등의 내용이 확인됐다고 밝혔다. 그는 학회에서 발표한 논문을 통해 이 문서를 “예수가 자신의 아내를 지칭한 현존하는 유일한 텍스트”로 평가했다.

Professor Karen L. King deciphered the Coptic text of a fragment of this document, named 'Jesus' Wife's Book', saying, “Jesus said to them, 'My wife'... “She will be able to become my disciple” and “Maria deserves it,” he said. In his papers presented at the conference, he rated this document as "the only existing text in which Jesus refers to his wife."

 

특히 세계 3대 파피루스 전문가로 꼽히는 로저 배그널 뉴욕대 교수, 초기 기독교 연구 분야 권위자 앤 마리 류젠디크 프린스턴대 교수, 고대 콥트어 전문가인 아리엘 쉬사 할레비 이스라엘 헤브루대 교수로부터 파피루스 문서와 텍스트가 진본으로 확실시된다는 확인을 받았다고 밝혔다. 보고서는 오는 2013년도 ‘하버드 신학리뷰’ 1월호에 게재될 예정이다.

In particular, Professor Roger Bagnall of New York University, one of the world's top 3 papyrus experts, Ann Marie Ryuzendik, a professor at Princeton University, an author of early Christian studies, and Ariel Shisa Hallebi, an ancient Coptic expert, professor at Hebru University, Israel. He said he received confirmation. The report will be published in the January issue of the 2013 Harvard Theological Review.

 

킹 교수 Karen L. King 는 2012, 9월 18일 문서 파편의 앞면과 뒷면 사진을 하버드대 신학부 홈페이지; http://www.hds.harvard.edu 에 공개하고, 콥트어 문장의 영어 번역문을 게재했다.

Harvard Divinity School (HDS)

또한 “이것을 예수가 결혼했다는 증거로 볼 수 있는가” 등 12개 질문을 올려 학생 및 학계의 보다 적극적인 논의를 촉구했다.

On 2012 September 18th, Professor King released photos of the front and back of the fragments on the website of the Harvard Theological Department http://www.hds.harvard.edu and posted an English translation of the Coptic sentences.

In addition, 12 questions such as “Can this be an evidence that Jesus was married” urged to students and academia to discuss more actively.

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하바드대학 Karen L. King 유대인 교수,

https://hds.harvard.edu/people/karen-l-king

Karen L. King

 

Contact, ph: 617-998-5386,

그러나 유대인 교수 그녀는 이메일에 답을 하지 않는다.

kking@hds.harvard.edu

 

Harvard University Divinity School,

45 Francis Ave 201 Cambridge, Massachusetts 02138

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나의 의견 ;

 

기독교의 거센반발이 일어나자

Karen L. King 교수는 한 발 물러났다.

 

“진리가 너희를 자유케 하리라” (The true will set you free)

요한복음 8:32  John 8;32,

 

그런데 왜 기독교는 역사적 진리로부터 등을 돌리는가?

왜냐하면

기독교의 이익과 권위가 무너진다면

그들은 진리라도 등을 돌린다.

진리란

설교할때 필요로 할 뿐

우리가 지켜야 할 교리가 아니기 때문이다.

 

그럼 성경 구절을 바꾸어야 한다.

 

“진리가 너희를 불편하게 하리라”

(The true will set you discomfort)

 

“진리가 너희를 짜증나게 하리라”

(The true will annoy you)

(The true will vex you)

John, 요한복음 8:32

 

나무아미탈레루야 ! 아멘,

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내용 계속,

 

킹 교수 Karen L. King 는 NYT와 인터뷰에서

“예수 사후 수백년 후에 작성된 문서이니만큼 이것을 예수가 결혼했다는 결정적인 증거로 볼 수는 없다”고 조심스러운 입장을 나타내면서도 “이미 2~4세기부터 예수 결혼이 신자의 관심사였다는 사실을 확인할 수 있다는 점만으로도 의미가 크다”고 말했다.

In an interview with NYT, Professor King said, "Since it was written hundreds of years after Jesus' death, this cannot be conclusive evidence that Jesus was married." "Already, from the 2nd to 4th centuries, Jesus marriage has been a concern of believers." Just being able to confirm the facts is significant.”

 

킹 교수 Karen L. King 는 ‘유다 읽기: 유다서와 기독교 형성’ 등 여러 권의 베스트셀러 서적을 출간한 초기 기독교 분야 전문가로, 미국에서 가장 오랜 역사를 가진 하버드대

‘홀리스 석좌교수 [chair-professor ; 교육 기업이나 개인이 기부한 기금으로 연구 활동을 하도록 대학에서 지정한 교수]’직을 지난 2009년부터 보유하고 있다.

Professor King is an early Christian expert who published several best-selling books such as 'Reading Judah: Jude and Formation of Christianity' and has held the position of 'Hollys Chair Professor' since 2009, at Harvard University with the longest history in the United States.

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Gospel of Jesus's Wife papyrus,

 

HDS Scholar Announces Existence of a New Early Christian Gospel from Egypt

2012 September 18,

https://hds.harvard.edu/news/2012/09/18/hds-scholar-announces-existence-new-early-christian-gospel-egypt

HDS Scholar Announces Existence of a New Early Christian Gospel from Egypt

 

Papyrus in Coptic language, pdf

https://projects.iq.harvard.edu/files/gojw/files/thegospelofjesuswife.pdf

 

For an update on the Gospel of Jesus's Wife papyrus, including scientific testing results and an article by Karen L. King in the April 2014 Harvard Theological Review, go to

https://hwpi.harvard.edu/hds-papyrus

The Gospel of Jesus's Wife

 

­­Four words on a previously unknown papyrus fragment provide the first evidence that some early Christians believed Jesus had been married, Harvard Professor Karen King told the 10th International Congress of Coptic Studies today.

King, the Hollis Professor of Divinity at Harvard Divinity School, announced the existence of the ancient text at the Congress's meeting, held every four years and hosted this year by the Vatican's Institutum Patristicum Augustinianum in Rome. The four words that appear on the fragment translate to, "Jesus said to them, my wife."

The words, written in Coptic, a language of ancient Egyptian Christians, are on a papyrus fragment of about one and a half inches by three inches.

"Christian tradition has long held that Jesus was not married, even though no reliable historical evidence exists to support that claim," King said. "This new gospel doesn't prove that Jesus was married, but it tells us that the whole question only came up as part of vociferous debates about sexuality and marriage.

From the very beginning, Christians disagreed about whether it was better not to marry, but it was over a century after Jesus's death before they began appealing to Jesus's marital status to support their positions."

Roger Bagnall, director of the Institute for the Study of the Ancient World in New York, believes the fragment to be authentic based on examination of the papyrus and the handwriting, and Ariel Shisha-Halevy, a Coptic expert at Hebrew University in Jerusalem, considers it likely to be authentic on the basis of language and grammar, King said.

Final judgment on the fragment, King said, depends on further examination by colleagues and further testing, especially of the chemical composition of the ink.

One side of the fragment contains eight incomplete lines of handwriting, while the other side is badly damaged and the ink so faded that only three words and a few individual letters are still visible, even with infrared photography and computer photo enhancement.

Despite its tiny size and poor condition, King said, the fragment provides tantalizing glimpses into issues about family, discipleship, and marriage that concerned ancient Christians.

King and colleague AnneMarie Luijendijk, an associate professor of religion at Princeton University, believe that the fragment is part of a newly discovered gospel.

Their analysis of the fragment is scheduled for publication in the January 2013 issue of Harvard Theological Review, a peer-reviewed journal.

King has posted a draft of the paper, an extensive question-and-answer on the fragment and its meaning, and images of it, on the Divinity School website.

The brownish-yellow, tattered fragment belongs to an anonymous private collector who contacted King to help translate and analyze it. The collector provided King with a letter from the early 1980s indicating that Professor Gerhard Fecht from the faculty of Egyptology at the Free University in Berlin believed it to be evidence for a possible marriage of Jesus.

 

King said that when the owner first contacted her about the papyrus, in 2010, "I didn't believe it was authentic and told him I wasn't interested." But the owner was persistent, so in December 2011, King invited him to bring it to her at Harvard. After examining it, in March 2012 King carried the fragment to New York and, together with Luijendijk, took it to Bagnall to be authenticated. When Bagnall's examination of the handwriting, ways that the ink had penetrated and interacted with the papyrus, and other factors, confirmed its likely authenticity, work on the analysis and interpretation of the fragment began in earnest, King said.

Little is known about the discovery of the fragment, but it is believed to have come from Egypt because it is written in Coptic, the form of the Egyptian language used by Christians there during the Roman imperial period.

Luijendijk suggested that "a fragment this damaged probably came from an ancient garbage heap like all of the earliest scraps of the New Testament." Since there is writing on both sides of the fragment, it clearly belongs to an ancient book, or codex, not a scroll, she said.

The gospel of which the fragment is but a small part, which King and Luijendijk have named the Gospel of Jesus's Wife for reference purposes, was probably originally written in Greek, the two professors said, and only later translated into Coptic for use among congregations of Coptic-speaking Christians.

King dated the time it was written to the second half of the second century because it shows close connections to other newly discovered gospels written at that time, especially the Gospel of Thomas, the Gospel of Mary, and the Gospel of Philip.

Like those gospels, it was probably ascribed to one or more of Jesus's closest followers, but the actual author would have remained unknown even if more of it had survived. As it stands, the remaining piece is too small to tell us anything more about who may have composed, read, or circulated the new gospel, King said.

The main topic of the dialogue between Jesus and his disciples is one that deeply concerned early Christians, who were asked to put loyalty to Jesus before their natal families, as the New Testament gospels show. Christians were talking about themselves as a family, with God the father, his son Jesus, and members as brothers and sisters.

Twice in the tiny fragment, Jesus speaks of his mother and once of his wife—one of whom is identified as "Mary." The disciples discuss whether Mary is worthy, and Jesus states that "she can be my disciple."

Although less clear, it may be that by portraying Jesus as married, the Gospel of Jesus's Wife conveys a positive theological message about marriage and sexuality, perhaps similar to the Gospel of Philip's view that pure marriage can be an image of divine unity and creativity.

From the very beginning, Christians disagreed about whether they should marry or be celibate. But, King notes, it was not until around 200 that there is the earliest extant claim that Jesus did not marry, recorded by Clement of Alexandria.

He wrote of Christians who claimed that marriage is fornication instituted by the devil, and says people should emulate Jesus in not marrying, King said. A decade or two later, she said, Tertullian of Carthage in North Africa declared that Jesus was "entirely unmarried," and Christians should aim for a similar condition.

Yet Tertullian did not condemn sexual relations altogether, allowing for one marriage, although he denounced not only divorce, but even remarriage for widows and widowers as overindulgence. Nearly a century earlier, the New Testament letter of 1 Timothy had warned that people who forbid marriage are following the "doctrines of demons," although it didn't claim Jesus was married to support that point.

In the end, the view that dominated would claim celibacy as the highest form of Christian sexual virtue, while conceding marriage for the sake of reproduction alone.

The Gospel of Jesus's Wife, if it was originally written in the late second century, suggests that the whole question of Jesus's marital status only came up over a century after Jesus died as part of vociferous debates about sexuality and marriage, King said.

King noted that contemporary debates over celibate clergy, the roles of women, sexuality, and marriage demonstrate that the issues are far from resolved.

"The discovery of this new gospel," King said, "offers an occasion to rethink what we thought we knew by asking what role claims about Jesus's marital status played historically in early Christian controversies over marriage, celibacy, and family.

Christian tradition preserved only those voices that claimed Jesus never married. The Gospel of Jesus's Wife now shows that some Christians thought otherwise."

— by Jonathan Beasley

For media inquiries, contact Jonathan Beasley or B. D. Colen. For photographs and/or multimedia assets to use with news stories, contact Tania deLuzuriaga at 617.495.1585.

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