“While women continue to give birth, the world will not die.”
— Fragment attributed to Jesus in the Greek Gospel of the Egyptians (by Clement of Alexandria)

Complete study on the Greek Gospel of the Egyptians

1. Nature of the text

The so-called “Greek gospel of the Egyptians” it was a apocryphal gospel from the early christian era, known only by quotes and fragments preserved by authors patristic (mainly Clement of Alexandria).
The original not retainedand all that we know comes from:

• Clement of Alexandria (Stromata, III, 6; 9; 13; 18; and others)
• Hippolytus of Rome
• Epiphanius of Salamis
• Pseudo-Cyprian
• Other hearsay evidence of controversial doctrinal

Text not to be confused with the Gospel the Coptic Egyptians (Nag Hammadi Codex III and IV).
Both share the title, but they are works totally different:

• The coptic → text gnostic, century III–IV.
• The Greek → work ascetic anti-sexual, siglo I–II.

2. Date of composition

Textual criticism lies in the Greek Gospel of the Egyptians:

• The end of the first century
• The first half of the century II

The reasons are:

1. Clemente (ca. 150-215 d.C.) it is quoted as a work that is already known and used by groups of ascetics.
2. Reflects moral debates own primitive christianity (encratismo, celibacy radical, prohibition of marriage).
3. Its content has resonances sinopticas, but with a strong reinterpretation ideological.

“The encratitas, to prohibit the marriage, they will turn to God and distorts the words of the Lord.”
— Clement of Alexandria, Stromata III

3. Community that used it

References patristic show that this gospel was used by:

3.1. The Encratitas

A sect of ascetics who promoted:

• Sexual abstinence absolute
• Rejection of marriage
• Rejection of procreation
• Vegetarianism end
• Ritual purity strict

Founder: Tatian (a disciple of Justin Martyr).

3.2. Ascetic sects related

• Severianos
• Marcosianos
• Naasenos

All characterized by interpreting sexuality as corruption and consider the chastity absolute ideal divine.

The gospel worked for them as text of authority to justify their doctrine.

“The heresy begins when a single word of the Lord is become a universal law.”
— Hippolytus of Rome (paraphrasing the conceptual critique the encratitas)

4. Familiar content (fragments)

We do not have the full text, only with phrases or scenes cited by christian authors.

The central themes are:

4.1. A dialogue between Jesus and Salome

This passage is the most famous, quoted by Clement.
The dialogue revolved around the rejection of marriage and reproduction.

Fragment preserved:

Salome: “How long men should die?”
Jesus: “While women continue to give birth.”
Salome: “Then I have done well not to have children.”
Jesus: “Eat every herb, but not the bitter root.”

Another fragment:

Jesus: “When you have trampled on the garment of shame, and when the two are made one, and the male and the female are not male nor female.”

The symbolism has parallels are clear:

• Encratismo
• Dualism of the body
• Rejection of the sexual desire
• Aspiration of a humanity that is angelic

4.2. Criticism of the difference between man and woman

The gospel promotes the idea that the distinction in sexual it is a result of the fallen world.
Ideal: to return to the original state where the humanity was to “a” without the division of the sexes.

4.3. Negative view of procreation

According to Clement, the text stated:

• Marriage is an obstacle to salvation.
• Procreation perpetuates corruption and death.
• Sexuality is incompatible with the spiritual life perfect.

These ideas were fought severely by Clement and other authors of the early Church.

5. Doctrinal use by the groups of ascetics

The encratitas considered scripture inspiredat the level of the canonical gospels.

Used for:

1. Prohibit marriage even to married couples.
2. To promote the celibacy universal.
3. Justify the idea that salvation required the “death” of sexuality.
4. Substantiate anthropologies dualistic (body–soul).

Clement attacked him because he was contrary to the christian doctrine traditionalthat made the marriage.

“The body is not a prison, but way: each one decides how to travel.”
— Aphorism ascetic primitive egyptian tradition

6. Differences with the Gospel the Coptic Egyptians

It is essential to distinguish them:

Many modern readers confuse the texts, but they are works different without direct relationship.

7. Reception patristic

The Fathers of the Church reacted negatively.

Clement of Alexandria

• The main source on the text.
• Quotes to refute the extreme positions.
• He argues that his followers “to misinterpret the message of Christ”.

Hippolytus

• What relates to heretical doctrines.
• Assures that was introduced by Tatian.

Epiphanius

• Condemns him for teaching that salvation requires the abolition of gender.

Conclusion patristic

The gospel was listed as heretical and unnatural, and therefore it was not preserved by the official Church.

8. Value historical and academic

Despite being a lost text, is very valuable for:

• Reflect doctrinal diversity of primitive christianity.
• Show how you were circulated gospels alternative in ascetic communities.
• Provide information on ethical debates: marriage, gender, sexuality.
• Demonstrate the existence of traditions of Jesus different from the canonical.
• Be one of the oldest expressions of radical christianity.

9. Interpretations academic modern

The current studies see the gospel as:

9.1. Testimony of a christian alternative early

Probably before or contemporaneous to the canonical gospels.

9.2. The product of a group ascetic of Egypt or Syria

Oriented to an ethic of total purity.

9.3. Text that reinterprets the traditions of Jesus

Uses dialogs loose, possibly taken from oral traditions independent.

9.4. An example of a “gospel of wisdom”

More than a narrative, it is doctrinal: a collection of Jesus ' teachings about purity and asceticism.

“The Gospel of the Egyptians is a testimony of a christian who dreamed transcend the flesh anulándola.”

10. What it teaches us about early christianity

This gospel shows:

• The plurality of early christianity.
• That celibacy end already existed in the century I–II.
• Circulating gospels very different from each other.
• The figure of Salome, had a role to be more important in some traditions.
• That had lines of thought that considered sex as incompatible with the redemption.

Conclusion

The Greek gospel of the Egyptians it is one of the documents ascetic most radical of primitive christianity. Although it has been lost, fragments allow us to reconstruct a work focused on the rejection of marriage, the abolition of the distinction of sex and purity extreme. It was used by communities encratitas and rejected by the official Church, which explains his disappearance.

Their study allows us to understand that, in the first two centuries of christianity, coexisted with multiple visions about Jesus, christian ethics, and human nature.