The Jewish-Christian Gospels, pt. 3: The Ebionite and Nazaraean Gospels in Eusebius

5. Eusebius also seems to have known the Nazaraean gospel, at least, but may also have known the Ebionite one.

A Simpler HSH: The Core of my Argument

I'm not quite done talking about the Gospel(s) of the Hebrews, but before I finish, I wanted to make another adjustment to the HSH, based on my most recent thinking.

While carefully examining the fragmentary information I had assigned to the Nazaraean gospel, I realized that GNaz might just as easily have post-dated GLuke. If it did, then it seemed we might as well remove it from the HSH, since it serves no role as a source for the canonical gospels, and the purpose of the HSH is to explain the canonical gospels' composition. That would simplify the HSH considerably.

But then I realized that Coptic GTh had no role in the HSH either, since it is a kind of late offshoot of the earlier Greek GTh, and only Greek GTh influenced the canonical gospels. So we could remove GTh from our diagram as well.

And now that I have reversed the placement of GPet with GEbi, I began to question GPet's placement within the HSH as well. Might not it also post-date GMatt and GLuke as well?

I relalized that removing these documents from the HSH diagram also had a didactic purpose; it simplified the HSH to its essential arguments, making it easier to present to others. So, I began systematically removing them and their links from the HSH diagram, to see how it might look.

The Jewish-Christian Gospels, pt. 2: The Nazaraean Gospel in Alexandria

After a year of life-changes (graduate degree, new job, new city), it's finally time to start posting again. I'll continue my series on the Jewish-Christian gospels and the documents known as the "Gospel of the Hebrews". So, picking up where I left off:

4. The Alexandrian school (Clement, Origen, and Didymus) also seems to have known the Nazaraean gospel, but indirectly.