Strange New Gospels Edgar Johnson Goodspeed 9781258142315 Books
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Strange New Gospels Edgar Johnson Goodspeed 9781258142315 Books
Edgar Goodspeed (1871-1962) was a liberal American theologian perhaps best remembered for his translation of the New Testament (The New Testament: An American Translation. He wrote this brief book in 1931, but it is a true "gem," and well worth seeking out. (It was a predecessor for more modern accounts such as Strange tales about Jesus: A Survey of Unfamiliar Gospels.)By "Strange New Gospels," Goodspeed means accounts of Jesus outside of the canonical gospels, and even the pseudepigraphical gospels (such as the "Gospel of Thomas"). As Goodspeed notes, these accounts have traditionally been "neglected by serious scholars" as being obviously spurious works. However, several of the works he cites remain in print today, and continue to exercise influence in "New Age," esoteric, and alternative religious circles, so Goodspeed's sober, non-polemical, yet scholarly treatment gives a fascinating background of these works.
Goodspeed first covers "The Unknown Life of Jesus Christ" by Russian Journalist Nicolas Notovitch, which (as he notes in his quite fair and balanced summary) had been published in the late 19th century, as an account of the life of Jesus ("Issa") purportedly found in a Tibetan monastery, which purports to detail Jesus' activities during his "lost years" between ages 12 and 30, including his travel to India to study with Jains, Brahmins, Buddhists, and Zoroastrians, before returning to Jerusalem at age 29. Goodspeed cites famous Orientalist and translator Max Muller's negative appraisal of the work, as well as the repudiation of the work by the very Lama of the monastery that Notovitch supposedly obtained his translation from.
Goodspeed also critically but fairly covers the 1907 The aquarian gospel of Jesus the Christ by the occultist Levi H. Dowling (1844-1911), who purportedly wrote the book (from the "Akashic Records") about Jesus' early education and travels, first studying with the Jewish scholar Hillel, then traveling to India (where he learns the art of healing), Tibet, Persia, Greece, and Egypt. He also covers the The Archko Volume: Or, the Archeological Writings of the Sanhedrim and Talmuds of the Jews, as well as several other works that are nearly forgotten today ("The Crucifixion of Jesus, by an Eyewitness"; "The Confession of Pontius Pilate"; the "Letter of Benan"; the "Twenty-Ninth Chapter of Acts"; and "The Letter of Jesus Christ").
Goodspeed's book is quite valuable to all who are seeking objective background information about such "esoteric" sources that purport to "fill in" Jesus' background. And he is considerably KINDER to their authors than is the traditional Christian author harshly criticizing accounts of a "New Age Jesus."
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Strange New Gospels Edgar Johnson Goodspeed 9781258142315 Books Reviews
Edgar Goodspeed (1871-1962) was a liberal American theologian perhaps best remembered for his translation of the New Testament (The New Testament An American Translation. He wrote this brief book in 1931, but it is a true "gem," and well worth seeking out. (It was a predecessor for more modern accounts such as Strange tales about Jesus A Survey of Unfamiliar Gospels.)
By "Strange New Gospels," Goodspeed means accounts of Jesus outside of the canonical gospels, and even the pseudepigraphical gospels (such as the "Gospel of Thomas"). As Goodspeed notes, these accounts have traditionally been "neglected by serious scholars" as being obviously spurious works. However, several of the works he cites remain in print today, and continue to exercise influence in "New Age," esoteric, and alternative religious circles, so Goodspeed's sober, non-polemical, yet scholarly treatment gives a fascinating background of these works.
Goodspeed first covers "The Unknown Life of Jesus Christ" by Russian Journalist Nicolas Notovitch, which (as he notes in his quite fair and balanced summary) had been published in the late 19th century, as an account of the life of Jesus ("Issa") purportedly found in a Tibetan monastery, which purports to detail Jesus' activities during his "lost years" between ages 12 and 30 at age 13, including his travel to India to study with Jains, Brahmins, Buddhists, and Zoroastrians, before returning to Jerusalem at age 29. Goodspeed cites famous Orientalist and translator Max Muller's negative appraisal of the work, as well as the repudiation of the work by the very Lama of the monastery that Notovitch supposedly obtained his translation from.
Goodspeed also critically but fairly covers the 1907 The aquarian gospel of Jesus the Christ by the occultist Levi H. Dowling (1844-1911), who purportedly wrote the book (from the "Akashic Records") about Jesus' early education and travels, first studying with the Jewish scholar Hillel, then traveling to India (where he learns the art of healing), Tibet, Persia, Greece, and Egypt. He also covers the The Archko Volume Or, the Archeological Writings of the Sanhedrim and Talmuds of the Jews, as well as several other works that are nearly forgotten today ("The Crucifixion of Jesus, by an Eyewitness"; "The Confession of Pontius Pilate"; the "Letter of Benan"; the "Twenty-Ninth Chapter of Acts"; and "The Letter of Jesus Christ").
Goodspeed's book is quite valuable to all who are seeking objective background information about such "esoteric" sources that purport to "fill in" Jesus' background. And he is considerably KINDER to their authors than is the traditional Christian author harshly criticizing accounts of a "New Age Jesus."
Edgar Goodspeed (1871-1962) was a liberal American theologian perhaps best remembered for his translation of the New Testament (The New Testament An American Translation. He wrote this brief book in 1931, but it is a true "gem," and well worth seeking out. (It was a predecessor for more modern accounts such as Strange tales about Jesus A Survey of Unfamiliar Gospels.)
By "Strange New Gospels," Goodspeed means accounts of Jesus outside of the canonical gospels, and even the pseudepigraphical gospels (such as the "Gospel of Thomas"). As Goodspeed notes, these accounts have traditionally been "neglected by serious scholars" as being obviously spurious works. However, several of the works he cites remain in print today, and continue to exercise influence in "New Age," esoteric, and alternative religious circles, so Goodspeed's sober, non-polemical, yet scholarly treatment gives a fascinating background of these works.
Goodspeed first covers "The Unknown Life of Jesus Christ" by Russian Journalist Nicolas Notovitch, which (as he notes in his quite fair and balanced summary) had been published in the late 19th century, as an account of the life of Jesus ("Issa") purportedly found in a Tibetan monastery, which purports to detail Jesus' activities during his "lost years" between ages 12 and 30, including his travel to India to study with Jains, Brahmins, Buddhists, and Zoroastrians, before returning to Jerusalem at age 29. Goodspeed cites famous Orientalist and translator Max Muller's negative appraisal of the work, as well as the repudiation of the work by the very Lama of the monastery that Notovitch supposedly obtained his translation from.
Goodspeed also critically but fairly covers the 1907 The aquarian gospel of Jesus the Christ by the occultist Levi H. Dowling (1844-1911), who purportedly wrote the book (from the "Akashic Records") about Jesus' early education and travels, first studying with the Jewish scholar Hillel, then traveling to India (where he learns the art of healing), Tibet, Persia, Greece, and Egypt. He also covers the The Archko Volume Or, the Archeological Writings of the Sanhedrim and Talmuds of the Jews, as well as several other works that are nearly forgotten today ("The Crucifixion of Jesus, by an Eyewitness"; "The Confession of Pontius Pilate"; the "Letter of Benan"; the "Twenty-Ninth Chapter of Acts"; and "The Letter of Jesus Christ").
Goodspeed's book is quite valuable to all who are seeking objective background information about such "esoteric" sources that purport to "fill in" Jesus' background. And he is considerably KINDER to their authors than is the traditional Christian author harshly criticizing accounts of a "New Age Jesus."
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