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THE SECRETS OF JUDAS Traces the Trail of the Text, the Skullduggery Surrounding the Sale of the Gospel and Sets the Record Straight on the Life of the Most Misunderstood DiscipleAs news about the discovery and translation of the lost Gospel of Judas explodes, the first book about the mysterious gospel--an authentic papyrus manuscript from the 4th century-- reveals what weTHE SECRETS OF JUDAS Traces the Trail of the Text, the Skullduggery Surrounding the Sale of the Gospel and Sets the Record Straight on the Life of the Most Misunderstood DiscipleAs news about the discovery and translation of the lost Gospel of Judas explodes, the first book about the mysterious gospel--an authentic papyrus manuscript from the 4th century-- reveals what we can and cannot know about the historical Judas. In THE SECRETS OF JUDAS renowned scholar James Robinson unravels the mystery of the enigmatic disciple and asks whether we should reconsider his place in history, culture, and faith.For the first time the sensational story of the discovery of a gospel attributed to Judas is told, and Judas s newfound significance for history and Christian faith is exposed. Chapter by chapter THE SECRETS OF JUDAS delves into every aspect of Judas--from the words attributed to him, to his historical significance to the "peddling" of the Judas Gospel, to the forthcoming publication of the Gospel of Judas by The National Geographic Society. THE SECRETS OF JUDAS reveals the unvarnished truth of the controversial discovery and scandalous sale of the lost Gospel of Judas and how it changes our view of the "evil" disciple--all told by one of the world's foremost scholars of ancient documents....

Title : The Secrets of Judas: The Story of the Misunderstood Disciple & His Lost Gospel
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ISBN : 9780061170638
Format Type : Hardcover
Number of Pages : 208 Pages
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The Secrets of Judas: The Story of the Misunderstood Disciple & His Lost Gospel Reviews

  • Erik Graff
    2019-01-16 13:06

    This slight book was published prior to the publication of The Gospel of Judas by The National Geographic Society. Most of it is devoted to a rather confusing attempt to detail what was known at the time of the document's provenance, transmission and contents. That wasn't much and the sketchy accounts available at the time were often contradictory. A shorter, more interesting, essay introduces the text, it detailing how, historically speaking, Judas has not always been viewed as negatively as traditional translations of the gospels appear to make him out to be. Part of this argument depends upon the translations themselves, author Robinson pointing out alternative translations which are true to the Greek. Part of it depends upon examples of more sympathetic portrayals of Jesus' treasurer made by Christians over the centuries.The furor about the Judas document is two fold. First, if this is the text referred to by Irenaeus in c.180, then it has significance as regards our understanding of the early church. Second, because it represents Judas as a positive figure, fulfilling prophecy, Jesus' commands and thereby ensuring salvation it has obvious theological significance within the Christian context.Overall, however, this book, so critical of those who aimed to make a bundle out of this codex, is itself a poor attempt to capitalize on the discovery. Several books about the gospel have appeared since the publication of the original Coptic text. They are to be preferred.

  • Frank
    2019-01-13 13:39

    The book is interesting and has a lot of information in it but not about the Gospel of Judas. In other words I don't feel he accomplished what his title promised. He puts a lot of history in the book, maybe half, of the intrigue and finding and profiteering of the document as well as other old documents within the package being offered. But no real details of what is in the "gospel" itself. He spends a lot of time on what the evangelists were doing when they wrote their gospels and including how it might affect what was included on Judas. Was Judas a traitor or a hero? This is really interesting information as far as background goes but again it doesn't really deal with Judas as much as I thought it would. It certainly includes some but....He talks about terms and thoughts behind scripture including the mysterious Q Gospel which is great general information but not Judas specific. Although he does include information about where Judas' name might have come from and in fact one chapter really does deal with Judas specifically. He also spends time on Gnostic writings which is what this gospel is.But I found the authors opinions being presented too much as facts and began to find his information less authoritative. For instance - Did Jesus "really know as much scripture as modern scripture scholars ascribe to him? Certainly not!" He makes this bold statement with absolutely not basis of fact to support it. And there are other such opinions given which for me taints the validity of many of his conclusions about the evangelists as well as Jesus.There is some good information on the Gospels and early writings as well as peddling antiquities and especially old documents. The read is worth it just for that information alone. But I don't feel he revealed "the secrets of Judas" or specifically "His lost Gospel" which obviously was not "his" gospel at all.

  • David
    2019-01-11 15:54

    A Gnostic-Christian text rediscoved, 20 Jan 2007 By Ralph BlumenauThis review is from: Gospel of Judas, The (Hardcover) The New Testament portrays Judas as the corrupt disciple who betrayed Christ, and this negative portrait of him, with additional hateful characteristics, has prevailed for centuries. Only in recent times has the figure of Judas been seen in the context of very ancient Hellenic cults in which gods have to be killed by a `sacred executioner' to be reborn, after which this sacred executioner is disowned by and driven out of the community. These ideas were then incorporated into the teachings of the Gnostics, where the god becomes a Saviour figure who would descend from the Realm of Light into the Realm of Darkness to redeem mankind and then to return to the Realm of Light. Such and similar Gnostic ideas had an influence on certain groups of pre-Christian Judaism and then on early Christianity also. So far these influences have been deduced by comparing parts of the Dead Sea Scrolls and parts of St John's Gospel with Gnostic works; but the rediscovery of the Gospel of Judas gives us a text that is so explicitly Gnostic that it actually wholly subverts the message of the Gospels in the New Testament. As a result it was of course declared heretical by Bishop Irenaeus in 180 and suppressed. Its text was lost until a manuscript of it in Coptic, dating to around 300 AD, was found in Egypt in around 1978; its fragments, making up 85% of the original, were painstakingly reassembled; and the work was finally published in 2006. The book under review gives us a translation of the reconstituted text, followed by four illuminating essays of explanation and commentary. That by Bart D. Ehrman gives a lucid account of the basic teachings shared by the various Gnostic schools; and a more difficult chapter by Martin Meyer links the teaching of the Judas Gospel with other Gnostic texts, notably the Secret Book of John, in which some of the ideas of the Judas Gospel are more fully developed. The basic and most startling feature of the Judas Gospel is that Judas was the only disciple who really understood Jesus. Jesus chastizes in the most forthright terms the other disciples for worshipping a false God. This false God - the God of the Old Testament - is the Demiurge (this Gospel refers to his helpers Nebro, the `rebel' and Saklas, the `fool') who created this very imperfect world - an idea basic to Gnosticism. The true God is not a Creator God, but a (male) Spirit with a female emanation called Barbelo and a Self-Generated emanation who is Jesus. The Jesus emanation is pure Spirit but appears on earth in a human envelope, so that he only appears to be human (a doctrine known as docetism); but he needs to be free from this envelope, and he tells Judas that it is to be the latter's mission `to sacrifice the man that clothes me'. It is in obedience to this command that Judas hands over Jesus to his enemies. Jesus has told Judas that humans are divided into those who also have a spark of the divine in them - and they, like Judas, will live on after death - and those, like the disciples and others who worship the false God, who lack the divine spark and will not live on after death. All this is mixed up with a complex cosmology which owes something to Plato's linking of individual souls with individual stars. Gnosticism is an interesting attempt to explain that the existence of imperfection in the created world by attributing this creation to an inferior deity. By proscribing Gnosticism (and, later, Manicheism), Christianity, like Judaism and Islam, was left with the problem of explaining how a Creator God could have created such a flawed world

  • Dorothy
    2019-01-05 12:38

    Dr. James M. Robinson, noted Coptic scholar and editor of The Nag Hammadi Library, has written an interesting history of the discovery of The Gospel of Judas and the convoluted dealings of various antiquities dealers and scholars in handling it, sometimes mishandling it, and eventually bringing it to the attention of the public. Robinson begins his book with a review of the ideas about Judas Iscariot as perpetrated in the New Testament and the dogma of early Christianity. He explores some of the inconsistencies of those views, ideas that conflict with Gospel accounts. After this introduction, he goes on to discuss The Gospel of Judas and its ramifications. Obviously, this work was not written by Judas Isacariot, any more than Matthew, Mark, Luke, and John were necessarily written by those men. However, it was written by someone with a sympathetic view of Judas and it offers an alternative to the idea that he was simply a traitor to Jesus. In this telling, he was a devoted follower of Jesus and was simply doing what he had been instucted to do. Indeed, without his actions, the will of God could not have been fulfilled. There would have been no Easter. The story of how this gospel was shopped around the world of antiquities and how it finally came to rest in the hands of scholars makes up the greater part of Robinson's book. It is a fascinating story.

  • Davidmcdonnell
    2019-01-09 07:47

    The author, James M. Robinson, is primarily know as one of the specialists responsible for translating the Nag Hammadi gospels, a collection of early Christian texts discovered near the Upper Egyptian town of Nag Hammadi in 1945. Among these gospels are the gospels of Thomas, Mary Magdalen, as well as others attributed to John, Paul, and other disciples not found in the New Testament. Apparently the early Church decided to include the gospels now know as the New Testament, but chose to leave many others out. As one of the experts responsible for translating these alternative gospels, Robinson brings a very relevant point of view to the topic of the "newly uncovered" and "secret" gospel of Judas. Unfortunately, and Robinson makes this very clear in the book's preface, he has never seen the gospel of Judas. This book is written as a perfect lead-up to the text, but stops short of actually discussing it. Robinson contends he has been excluded from the process of translating the codex (old book) because the owners are primarily motivated by profit, not knowledge dissemination. Unfortunately, the book was all lead-up and no punch, was somewhat unfairly titled, and generally dissatisfying.

  • Abel C
    2019-01-01 14:54

    A better title for this book would have been Chasing the Secrets of Judas, as it is less a revelation of the contents of the recently translated "Gospel of Judas" than an account of the tricky politics and scandalous business that a modern-day treasure hunt entails. Robinson rides in the wake ofThe Da Vinci Code mania, eschewing the sensationalism surrounding both it and the translation of the "Gospel of Judas," though unapologetically benefiting from both. If you can get past that -as well as his condescending reminders that he should be in charge of translating the gospel ("Did I mention I translated the Nag Hammadi Codices?")- this is actually a really interesting and enlightening read; a great primer to reading and understanding the actual texts (which translating, as Robinson bitterly explains, is exclusively the privilege of the National Geographic Society).

  • Katherine
    2018-12-25 10:49

    No surprises in the content of the gospel, and none in the numerable theories regarding Judas' real purpose, but the actual acquisition of the gospel once again shows human beings at their greedy worst: "Over the decades [since its initial discovery], 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."What a shame from an historical perspective.

  • Michele Lee
    2018-12-27 11:50

    Review by Jason LushRead it for the information about archeology and the people who study coptic writings, but not to learn any thing of Judas or the document "The Gospel of Judas".Simply put, this is an informative and interesting book, but it has nothing to do with its sensational title. The man Judas is mentioned briefly, but the remainder is about the documents' procurement and the people involved with its translation and preservation.Nothing...nothing of the document itself or any of its content. The spiritual content of this book is no more than any thinking reader of the New Testament could surmise on their own.Good book, over blown title.

  • MikeDavis
    2018-12-29 08:54

    Written prior to the National Geographic publication of the translated text of "The Gospel of Judas," this book outlines the questions still surrounding the mystery of Judas, and covers in exhaustive detail the acquisition and significance of this singular Coptic codex. It does not paint a rosy picture of the process during which significant deterioration took place. It also does not deal with the actual translated contents of the codex. It is nevertheless a valuable look at the discovery of yet another ancient document of very early Christian history.

  • Miles Fowler
    2019-01-07 08:50

    The Secrets of Judas: The Story of the Misunderstood Disciple and His Lost Gospel.The earliest of the canonical Christian writings (that is, those recognized by their inclusion in the New Testament) 14those that survive more or less intact 14are the epistles of Paul, written around the middle of the first century. Afterward, within a couple of decades, came the first of the four canonical Gospels, Mark, followed, a decade or so later 14possibly almost simultaneously, by Matthew and Luke who rewrote Mark and then added material that, while unknown in Mark, undoubtedly was based on traditions as old or older than Mark, but which do not survive (among these, the famous, hypothetical Gospel of Q 14which, for reasons I will not go into here, I prefer to call 1Cproto-Matthew 1D). Finally, the Gospel of John was written near the end of the first century. Meanwhile, other epistles were being composed, which came to be attributed to Peter, James, John and others. A modern skepticism has led many scholars to look closely at all of these writings and conclude that while Paul was probably the real author of four out of the thirteen canonical epistles attributed to him, all of the other writings of the New Testament are pseudepigraphal 14that is, merely attributed to some highly respected person as the supposed author in order to bring the benefit of that person 19s recognized authority upon the book. Some early churchmen openly recognized that some of the books that wound up in the Bible actually had been forged. For example, there was a blind churchman who led the faction that wanted to keep the Second Epistle of Peter out of the New Testament. He declared that there is no way that Peter wrote this letter. Many modern scholars agree, dating 2nd Peter to as late as the year 125, long after Peter 19s death 14thus allowing us to say that 2nd Peter was so obviously a forgery that a blind man could see it. (I wish I could claim this jest, but I think that I must have stolen it from Prof. Bart Ehrman.) But the books of the New Testament were not chosen based on scholarly evidence of their origins, but rather based on whether they expressed a theological viewpoint that conformed to what a given church or group of churches considered theologically useful and therefore theologically correct.During the first century, the greatest division in the new Christian movement was between those Christians who remained practicing Jews and those who were gentiles or who preferred to live as gentiles. The leaders of the former included Peter and James, who made Jerusalem their headquarters, while the later group was led by Paul, who, though evidently Jewish by birth, virtually renounced Judaism and advocated the acceptance of gentiles into Christianity without requiring them to observe any Jewish customs. By the early second century, Christianity was dominated by non-Jews, and the Jewish Christian movement, having lost power, became marginalized and even came to be denounced as heretical. Yet the gentiles did not agree among themselves what Christianity is supposed to be. From early in the second century there were several competing interpretations 14probably based on schisms that traced back into the first century, which only grew further apart as the second century wore on. Near the end of the second century, Irenaeus, bishop of Lyon, wrote a book, Against Heresies, in which he demonstrated against the variety of Christianities then in existence but which differed from his interpretation. Among these betes noirs was the Gnostic heresy, a wide range of heresies that Irenaeus found particularly repugnant, but within this movement few sects were so repugnant as the Cainites, whom, Irenaeus said, had composed for themselves a book titled The Gospel of Judas. This is the earliest known mention of this book, and though it was condemned once again two centuries later by Bishop Epiphaneus, The Gospel of Judas subsequently disappeared from history until a relatively late, fourth century copy was uncovered in Egypt in the 1970s, only to wander from owner to owner for a couple of decades before any competent scholar got a good enough look at it to recognize it for what it was. It is interesting to note that, as the book under review here tells us, the French scholar Henri-Charles Puech gave, as the earliest possible date for the composition of the Gospel of Judas, the year 130 14only five years after the latest possible date for the composition of the 2nd Epistle of Peter. Both books were written long after their supposed authors had died, so that they stand almost equal as forgeries, yet one is in the New Testament while the other is not. Professor James M. Robinson, an expert on early Christianity, draws on all of the lore surrounding Judas and the development of the early Church to guess at what is in The Gospel of Judas, despite the fact that Robinson published his book before The Gospel of Judas was published; so although he is only able to guess at what is in it, yet his guesses turn out to be quite accurate. (This is what is meant by the term 1Ceducated guess. 1D) As an outsider with knowledge of the subject, Robinson can tell us a lot about The Gospel of Judas without being connected with its publication. Compared to Herbert Krosney 19s The Lost Gospel, including its introduction by Prof. Bart Ehrman, Robinson goes into more detail about the questions that they only mention. Robinson notes that nothing in the New Testament exonerates Judas even if some Gospel writers are harsher on him than others. Mark goes easiest on Judas, describing events in the sparest terms, so that when Jesus says that it would have been better for the one who turns him over to the authorities 1Cnot to have been born 1D (Mark 14:21) one can almost wonder if Mark 19s Jesus means to imply an added 1C 14unfortunately. 1D The vilification of Judas proceeds through an intermediate stage with Matthew saying that Judas did it for money. It is left to Luke and John, however, to attribute Judas 19s betrayal to Satanic intervention. But why, asks Robinson, did Jesus or the other disciples not recognize that Judas had been possessed by the Devil and cast the Devil out just as they are reported to have done with other demoniacs? Further, why did Jesus choose as an elite disciple (one of the twelve) someone he knew would betray him? On the other hand, how else did Jesus expect to be taken and killed in order to fulfill his mission if someone did not facilitate his arrest? Wasn 19t Judas 19s action necessary to fulfill the prophecy? The vilification process did not stop there, however, as Judas became a favorite figure of contempt for centuries of preachers, all too often intensifying the effect by using their diatribes against Judas as a jumping off point for anti-Semitism.To this day, the popular meaning of Judas is 1Ctraitor, 1D and yet, attempts to rehabilitate Judas are perennial. Robinson quotes churchmen, contemporaries of the more influential vilifiers of Judas, who tried to hold out the possibility that if Judas truly repented in the afterlife he might yet be saved and go to heaven. From the twentieth century, Robinson cites at least three novels and at least two scholarly books that would rehabilitate Judas. Thus the idea of rehabilitating Judas might seem like a new idea, but it is not.Would The Gospel of Judas contain a narrative or would it consist of a dialogue? Each of these styles are used in ancient books that have been called 1Cgospels. 1D Robinson guesses that it could be either or both. (It turns out to be a bit of both.) Part of the problem, he explains, is that the titles of ancient books were often made up by the scribes who copied them rather than by the authors. Few authors of so-called gospels meant for their works to fit into a genre called 1Cgospels. 1D After all, since the word 1Cgospel 1D 14in Greek 1Ceuaggelion 1D (compare the Spanish 1Cevangelio 1D) 14simply means 1Cgood news, 1D shouldn 19t every book in the entire New Testament be called a gospel?Robinson begins his book with striking hostility: 1CThe Gospel of Judas 26. Has been kept under wraps until now, to maximize its financial gain for its Swiss owners. 1D It 19s publication by the National Geographic Society has been 1Ctimed for the greatest public impact, right at Easter. Those on the inside have been bought off (no doubt with considerably more than thirty pieces of silver), and sworn to silence on a stack of Bibles 14or on a stack of papyrus leaves. 1DObviously, Robinson is right that sensationalist marketing motivated setting Easter as the publication date, but it seems rash of Robinson to voice his impression that the owners are motivated ONLY by financial gain because this speaks to things that only they and God can know for certain, and the bit about people being bought off with more than thirty pieces of silver is particularly nasty, not least of all because Robinson will subsequently tell us that some of those 1Con the inside 1D are or have been his friends and respected colleagues. Does Robinson feel that they have betrayed him? Is he spiteful because he is jealous that they are on the inside of this business while he, a respected scholar of early Christianity, has been left to press his nose against the window? Showing how close he almost is to being included in the inner circle, Robinson relates that more than once, he emailed colleagues to ask what they knew about The Gospel of Judas only to be told 1Csorry 1D they had just signed confidentiality agreements with the owners of the Gospel and were no longer free to comment. Robinson recognizes that the chief translator, Rodolphe Kasser, as well as other scholars latterly brought on board to deal with the Gospel of Judas, are genuinely respectable scholars. This gives him hope that the Gospel will eventually be made available to all scholars without secrecy or prejudice 14an ideal for which Robinson has been a life-long champion.(His detractors might call him a self-proclaimed champion, but I think that a champion of an ideal is genuine if he practices what he teaches.)Robinson 19s evaluation of the hoopla surrounding the Gospel seems more sober than Herbert Krosney 19s conceit that the publication of the Gospel of Judas could change Christianity or improve Jewish-Christian relations. Robinson quotes a Vatican official who patiently tells reporters that the Catholic Church has already been working on improving relations with Judaism. As to the new gospel 19s potential impact on Christianity, Robinson can almost be seen to roll his eyes over the sensational treatment in the press. Two reporters, he says, 1Cinterviewed me by phone from Zurich and London while preparing their articles, without my answers to their questions seeming to have much effect on what they wrote. 1D For example, he quotes one reporter 19s suggestion that The Gospel of Judas is as old as the four Gospels in the New Testament, which is hardly the case 14it is at least decades younger.He shows the least respect for the non-scholars who owned The Gospel of Judas, whom he disdains, never having heard their names before they came up in connection with this ancient text; but perhaps he does not fully appreciate that, given the state of antiquities laws in many countries 14paradoxically almost requiring tomb-robbing to bring antiquities to light but then keeping them hidden from those who might know what they are, it was only the interest of the relatively sophisticated antiquities dealer Frieda Tchacos Nussberger that saved the Gospel of Judas from finally turning into a pile of worthless dust. Scholars like Robinson tried to rescue it before she came along, but they failed because they are too unfamiliar with the ins and outs of the grubby real world. 1CProps 1D should be given to each kind of professional where they are due.

  • Michael Mathis
    2019-01-08 12:41

    When I checked this book out from the library, I originally thought this was going to contain the lost “Gospel of Judas.” This was not the case. It does have some interesting material though, about what was already known about the Gospel of Judas at the time.The book came out prior to the release of the lost “Gospel of Judas.” It is highly critical of the group producing that work. I get the feeling that the author had his feelings hurt that he wasn’t invited to participate in the effort to bring forth that work. He repeatedly belittles that group for their sensationalism and entrepreneurial efforts regarding that work. Yet he himself is attempting to make money off his own book on the subject at the same time.My biggest complaint with the book is that to me the author comes across as a “Pompous Blow-hard.” He goes so far as to quote himself, which I found ridiculous. Every few sentences he seems compelled to need to remind the reader that he was involved in the preservation of the Nag Hamadi codices. I found his blowing of his own horn tiresome. The best word I can think of to describe this book is “meh.”

  • Gary Froseth
    2019-01-05 14:37

    Very tedious book. It has little relevance other than the author's pique at not being at the center of the discovery and revelatipn of this "gospel."

  • Kristopher Swinson
    2019-01-02 13:39

    In short, Irenaeus was right, so this is a waste of time other than insight into higher criticism’s fallacies and the eagerness with which heresies arise in attempts to lionize factual villains. Downright derogatory for its zeal to convert to any alternative model which can be proposed, and rife with the accolades of man as well as their quarrels. The belated statement on 176-177 is actually at variance with how he spent the first half of this book: “The Gospel of Judas is a second-century apocryphal Gospel that in all probability tells us about the Cainite Gnostics of the mid-second century, not about what happened in AD 30!” With that, I certainly rest my case.

  • Michelle victoria
    2018-12-23 07:52

    Satu buku yang sangat sulit untuk dimengerti... hampir mampus gw buat nyoba memahami isi ni buku... sampe sekarangpun gw blom selesai bacanya padahal dari natal 2006 kemaren:pni buku berhasil ngebuat gw pusing tujuh keliling, berhasil ngebolak-balik perasaan gw dari percaya sampe ngga percaya, dari ngga percaya sampe percaya lagi buku sama sekali bukan buat temen disaat lo lagi ngopi2 atau saat lo mau tidur..!! :)

  • Greg
    2018-12-28 08:42

    Sorry Bub, but this book was lousy! It wasn't even about anything! This is just a bunch of conjecture about a text the author had very little knowledge about at the time of the writing. This was published to capitalize on the sensationalism around the topic (of which the author himself is critical!). Not to mention, he uses way too many exclamation points, similar in nature to the one I just used. Don't waste your time.

  • Terry
    2018-12-30 09:07

    Interesting from a pure informational vantage point. A shame the author felt it so necessary to point out rather pointedly, and repeatedly, every time he personally had done some research or uncovered some data, etc. Yes. We get it. You're the expert. Get on with it. Your name is on the book already. You're prerogative I guess but

  • Linda
    2018-12-29 10:01

    Very quick read, but disappointing. I thought I was going to find out what the translation of the Gospel of Judas was. Instead it was about the buying and selling of the book and a rehashing about whether Judas is the worst person in history or the most in on the inner circle. Try another book if that is what your looking for because this one doesn't really give you anything.

  • Vanessa
    2019-01-12 15:51

    First part is an unconvincing opinion of how history could be misunderstanding meaning behind the role that Judas played as the betrayer of Jesus Christ. Then the bulk of the book is about the nag hamadi and other papyrus documents found in history, owners and bidding for the gospel of Judas, and the politics that play in to this. Kind of interesting, but not what I was expecting from the book.

  • LindaJ^
    2019-01-05 09:58

    I was looking forward to this book, thinking I was going to hear what was in the Gospel of Judas. Wrong. While this book provides some interesting information about how the Gospel of Judas came to light and who was preparing the translation, it's tone is that of a scorned scholar. The author spends more time establishing his bona fides than on the "secrets of Judas."

  • Christine
    2019-01-08 10:42

    Disappointing. I expected more analysis of the actual document, especially by the editor of the Nag Hammadi Library, but got very little. The first half of the book seemed dedicated to pointing fingers over the shoddy treatment of the text by sellers. It was so argumentative that I lost some interest in what the author was saying.

  • Nathan
    2018-12-20 11:01

    This was clearly written by a non-LDS author. Lots of philosophy's of men mingled with scripture. Most of his assertions were related to interesting, but irrelevant historical facts about the papyrus itself, and not insights into the life of Judas. Dissapointing overall.

  • P Freeman
    2018-12-29 10:57

    Not to much about Judas, it's more about what scholars have to go through to get some manuscripts. If you are an aspiring scholar or archaeologist then this might be exciting for you. If you want to learn about Judas just read the first couple of chapters.

  • Rafal Pruszynski
    2018-12-21 07:55

    A perfect example of false advertising.

  • Donni
    2018-12-17 10:58

    only the first two chapters were any good. the rest was terrible.

  • Michael
    2019-01-14 11:39

    The lost gospel for centuries. The story of the misunderstood disciple.

  • John
    2019-01-05 15:05

    The stor of the Lost Gospel and a new interpretation of this disciple

  • Anna Porter
    2019-01-02 12:55

    The topic of the book is fascinating, but would probably be better served as a history channel documentary or an afternoon lecture series.

  • Leslie
    2019-01-08 15:50

    Mostly dry, many references to the Bible.Interesting in parts; I am slogging through it.

  • Angel_sanctuary
    2018-12-17 11:04

    Ternyata buku ini hanya menceritakan perjalanan seorang kolektor mengejar kitab Judas. Saya kira membahas isi dari kitab ituh.Ah saya kuciwa.....

  • Vivian
    2018-12-29 09:04