By Stephen C. Carlson
Secret Mark first grew to become identified to fashionable scholarship in 1958 while a newly employed assistant professor at Columbia collage in ny via the identify of Morton Smith visited the monastery of Mar Saba close to Jerusalem and photographed its fragments. Secret Mark was once introduced at the heels of many astounding discoveries of historic manuscripts within the close to East, equivalent to the useless Sea Scrolls and the Nag Hammadi gnostic corpus within the past due Forties, and promised to be simply as progressive. Secret Mark provides what seems to be a important, albeit fragmentary, witness to early Christian traditions, traditions that would make clear Jesus's so much intimate habit. during this booklet, Stephen C. Carlson makes use of cutting-edge technological know-how to illustrate that Secret Mark was once an complex hoax created through Morton Smith. Carlson's dialogue areas Smith's trick along many different hoaxes sooner than probing the explanations why such a lot of students were taken in through it.
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Extra info for The Gospel Hoax: Morton Smith's Invention of Secret Mark
Carriker, The Library of Eusebius of Caesarea [Leiden: Brill, 2003], 197–98). certainly, Andrew Criddle (pers. comm. , Jan. 2004) has chanced on commonalities among Theodore and the Philosophumena within the secret faith terminology and ideas in Hippolytus’s description of the Naassenes. because the Philosophumena was once rediscovered in simple terms in 1841, Criddle concluded that those commonalities would appear to exclude an eighteenth-century forgery. those commonalities don't exclude Smith, even if. in accordance with Paul Keyser, overview of Leonard Brandwood, The Chronology of Plato’s Dialogues, BMCR three. 1. 12 (1992). http://ccat. sas. upenn. edu/bmcr/1992/03. 01. 12. html. in most cases credited to F. E. D. Schleiermacher, Über den sogenannten ersten short des Paulos an den Timotheos (Berlin: 1807), 27–76; repr. Friedrich Schleiermacher’s sämtliche Werke 1. 2 (Berlin: 1836), 221–320, at 233–54. Quesnell, “Mar Saba Clementine,” fifty five. one hundred twenty NOTES TO PP. 54–56 21 speed Herbert Musurillo, “Morton Smith’s mystery Gospel,” suggestion forty eight (1973): 327–31, who increases the potential for an eighteenth-century forgery. 22 Charles E. Murgia, “Secret Mark: genuine or pretend? ” in Longer Mark: Forgery, Interpolation, or previous culture? (ed. W. Wuellner; Protocol of the Eighteenth Colloquy; Berkeley, Calif. : heart for Hermeneutical reviews, 1976), 35–40. 23 Murgia’s instance of a real sphragis is Virgil’s perform of finishing his works with an imitation of the 1st line of 1 of his past works (“Secret Mark,” 36). One use of sphragis is exemplified through Theognis of Megara, Elegiae 1. 19–20: Ku/rne, sofizome/nwi me\n e0moi\ sfrhgi\j e0pikei\sqw toi=sd / e)/pesin (“Cyrnus, permit a seal I devise be laid upon those words)” (D. younger, ed. , Theognis [2d ed. ; Leipzig: Teubner, 1971]). 24 this is often one for the reason that a verifiable provenance is a serious shield opposed to modern falsifications. 25 Murgia, “Secret Mark,” 37. 26 Murgia, “Secret Mark,” 38. 27 Smith, “Score,” 451. 28 E. g. , John L. White, gentle from old Letters (Philadelphia: castle, 1986), 214–16. 29 White, mild from old Letters, 215. See additionally Harry Y. Gamble, Books and Readers within the prior Church: A historical past of Early Christian Texts (New Haven: Yale college Press, 1995), ninety six. 30 See more often than not, Bauckham, “Pseudo-Apostolic Letters,” 475. 31 Patricia A. Rosenmeyer, old Epistolary Fictions: The Letter in Greek Literature (Cambridge: Cambridge collage Press, 2001), 208. 32 Rosenmeyer, historical Epistolary Fictions, 209. 33 Attila Jakab, “Une lettre «perdue» de Clément d’Alexandrie? (Morton Smith et l’«Évangile mystery» de Marc),” Apocrypha 10 (1999): 7–15, at thirteen. Jakab additionally discovered it troubling that Clement confirmed extra self belief in describing the Carpocratians in Theodore than in his stated works (13–14). additionally complicated for Jakab used to be that Theodore’s story of Mark’s arrival implied that Christianity had already been found in Alexandria opposite to Eusebius and that Mark died of average explanations opposite to Coptic culture (14–15). NOTES TO PP. 57–58 121 34 William L. Petersen, “The Genesis of the Gospels” in New testomony Textual feedback and Exegesis: Festschrift J.