By G. H. R. Horsley
One of the entries and issues during this evaluation of Greek inscriptions and papyri released in 1977 are a nursing agreement, medical professionals within the Graeco-Roman global, the pink alternate and Lydia of Thyatira, contemporary fragments of the Greek outdated testomony and New testomony, contemporary patristic (including monophysite) texts, the earliest Greek silver hoard, and politarchs.
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Extra info for New Documents Illustrating Early Christianity: Review of the Greek Inscriptions and Papyri Published in 1977 v. 2
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The changes made in Mark (or for that matter in Q), however, while revealed in alterations of language, detail and relative order, are not so much the outgrowth of issues about ‘facts’, as they are of somewhat different understandings of the significance of Jesus. Like present-day constructions of ‘the historical Jesus’, Matthew and Luke see Jesus in perspectives different from that of Mark. Matthew, the earlier of the two (this Gospel seems to stem from West Syria in the eighties of the first century), is concerned with the relevance of its story to the continuing, day-to-day life of the Church.
The first is the apocalypse (‘unveiling’), a record of visions and revelations accorded a seer, usually with the assistance and mediation of a heavenly guide or guides. The typical subject-matter of such works is ultimate mysteries: the character and inhabitants of the divine or heavenly realm, the predetermined course of cosmic history, and the ultimate fate of the world. Apocalypses tended to appear in situations of crisis in which events had created acute doubts about the justice of God and the destiny of God’s righteous servants.
Here the writer is dealing with a much-debated subject from the point of view of a thoughtful, philosophically instructed Christian gnostic. He writes as to a pupil or disciple who has come to him with honest questions about ‘resurrection’. Much that he says might have been acceptable to an orthodox writer like Origen (though surely not to an Irenaeus or a Tertullian). What marks him out as a Valentinian is his identification of resurrection with a putting off of the visible cosmos and a (mental) return of the spiritual self to the supernal home whence it came.
