"The Lost and Hostile Gospels" by S. Baring-Gould. Published by Good Press. Good Press publishes a wide range of titles that encompasses every genre. From well-known classics & literary fiction and non-fiction to forgotten−or yet undiscovered gems−of world literature, we issue the books that need to be read. Each Good Press edition has been meticulously edited and formatted to boost readability for all e-readers and devices. Our goal is to produce eBooks that are user-friendly and accessible to everyone in a high-quality digital format.
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S. (Sabine) Baring-Gould. The Lost and Hostile Gospels
The Lost and Hostile Gospels
Table of Contents
Preface
Part I. The Jewish Anti-Gospels
I. The Silence Of Josephus
II. The Cause Of The Silence Of Josephus
III. The Jew Of Celsus
IV. The Talmud
V. The Counter-Gospels
VI. The First Toledoth Jeschu
VII. The Second Toledoth Jeschu
Part II. The Lost Petrine Gospels
I. The Gospel Of The Hebrews
1. The Fragments extant
2. Doubtful Fragments
3. The Origin of the Gospel of the Hebrews
II. The Clementine Gospel
III. The Gospel Of St. Peter
IV. The Gospel Of The Egyptians
Part III. The Lost Pauline Gospels
I. The Gospel Of The Lord
II. The Gospel Of Truth
III. The Gospel Of Eve
IV. The Gospel Of Perfection
V. The Gospel Of St. Philip
VI. The Gospel Of Judas
Footnotes
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S. Baring-Gould
An Essay on the Toledoth Jeschu, and the Petrine and Pauline Gospels of the First Three Centuries of Which Fragments Remain
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The fact that Paul was deeply saturated with the philosophy of the Alexandrine Jews has given rise also to two [pg xxii] obstinate Christian legends,—that Dionysius the Areopagite, author of the Celestial Hierarchy, the Divine Names, &c., was the disciple of St. Paul, and that Seneca the philosopher was also his convert and pupil. Dionysius took Philo's system of the universe and emanations from the Godhead and Christianized them. The influence of Philo on the system of Dionysius saute aux yeux, as the French would say. And Dionysius protests, again and again, in his writings that he learned his doctrine from St. Paul.
From a very early age, the Fathers insisted on Seneca having been a convert of St. Paul; they pointed out the striking analogies in their writings, the similarity in their thoughts. How was this explicable unless one had been the pupil of the other? But Seneca, we know, lived some time in Alexandria with his uncle, Severus, prefect of Egypt; and at that time the young Roman, there can be little question, became acquainted with the writings of Philo.14
