Апокрифическое Евангелие Иакова: Протоевангелие о рождении Марии и Иисуса

Apocryphal gospel

The Gospel of James (or the Protoevangelium of James) is a second century infancy gospel telling of the miraculous conception of the Virgin Mary, her upbringing and marriage to Joseph, the journey of the couple to Bethlehem, the birth of Jesus, and events immediately following. It is the earliest surviving assertion of the perpetual virginity of Mary, meaning her virginity not just prior to the birth of Jesus, but during and afterwards, and despite being condemned by Pope Innocent I in 405 and rejected by the Gelasian Decree around 500, became a widely influential source for Mariology.

The Gospel of James was well known to Origen in the early third century and probably to Clement of Alexandria at the end of the second, so is assumed to have been in circulation soon after circa 150 AD. The author claims to be James the brother of Jesus by an earlier marriage of Joseph, but in fact his identity is unknown. Early studies assumed a Jewish milieu, largely because of its frequent use and knowledge of the Septuagint (a Greek translation of the Jewish scriptures); further investigation demonstrated that it misunderstands and/or misrepresents many Jewish practices, but Judaism at this time was highly diverse, and recent trends in scholarship do not entirely dismiss a Jewish connection. Its origin is probably Syrian, and it possibly derives from a sect called the Encratites, whose founder, Tatian, taught that sex and marriage were symptoms of original sin. The gospel is a midrash (an elaboration) on the birth narratives found in the gospels of Matthew and Luke, and many of its elements, notably its very physical description of Mary's pregnancy and the examination of her hymen by the midwife Salome, suggest strongly that it was attempting to deny the arguments of docetists, Christians who held that Jesus was entirely supernatural. It also draws heavily on the Septuagint for historical analogies, turns of phrase, and details of Jewish life. Ronald Hock and Mary F. Foskett have drawn attention to the influence of Greco Roman literature on its themes of virginity and purity.

Scholars generally accept that the Gospel of James was originally composed in Greek. Over 100 Greek manuscripts have survived, and translations were made into Syriac, Ethiopic, Sahidic Coptic, Georgian, Old Church Slavonic, Armenian, Arabic, and presumably Latin, given that it was apparently known to the compiler of the Gelasian Decree. The oldest is Papyrus Bodmer 5 from the fourth or possibly third century, discovered in 1952 and now in the Bodmer Library, Geneva, while the fullest is a 10th century Greek codex in the Bibliothèque Nationale, Paris. The first widely printed edition (as opposed to hand copied manuscripts) was a 1552 edition printed in Basel, Switzerland, by Guillaume Postel, who printed his Latin translation of a Greek version of the work. Postel also gave the work the Latin name Protevangelion Jacobi (Proto Gospel of James) because he believed (incorrectly) that the work antedated the main gospels of the New Testament (proto for first, evangelion for gospel). Emile de Stryker published the standard modern critical edition in 1961, and in 1995 Ronald Hock published an English translation based on de Stryker.

The Gospel of James was a widely influential source for Christian doctrine regarding Mary. According to Bernhard Lohse, it is the earliest assertion of her perpetual virginity, meaning her virginity not just prior to the birth of Jesus, but during the birth and afterwards. Its explanation of the gospels' "brothers of Jesus" (the adelphoi) as the offspring of Joseph by an earlier marriage remains the position of the Eastern church, but in the West, influential theologian Jerome asserted that Joseph himself had been a perpetual virgin, and that the adelphoi were cousins of the Lord. Jerome's opposition to the Protevangelium led to a diminished influence and circulation in the western, Latin church. It was condemned by Pope Innocent I in 405 and rejected by the Gelasian Decree around 500. It was completely unknown in the West, and it was taken over by the widely read Gospel of Pseudo Matthew, which popularized most of its stories. The Gospel of James was the first to give the name Anne to the mother of Mary, taking it probably from Hannah, the mother of the prophet Samuel, and Mary, like Samuel, is taken to spend her childhood in the temple. Some manuscripts say of Anne's pregnancy that it was the result of normal intercourse with her husband, but current scholars prefer the oldest texts, which say that Mary was conceived in Joachim's absence through divine intervention; nevertheless, the Gospel of James does not advance the idea of Mary's Immaculate Conception. Various manuscripts place the birth of Mary in the sixth, seventh, eighth, or ninth month, with the oldest having the seventh; this was in keeping with both the Judaism of the period, which had similar seventh month births for significant individuals such as Samuel, Isaac, and Moses, as the sign of a miraculous or divine conception. Further signs of Mary's supremely holy nature follow, including Anne's vow that the infant would never walk on the earth (her bedroom is made a "sanctuary" where she is attended by "undefiled daughters of the Hebrews"), her blessing "with the ultimate blessing" by the priests on her first birthday with the declaration that because of her God will bring redemption to Israel, and the angels who bring her food in the Temple, where she is attended by the priests and engages herself in weaving the temple curtain. The ordeal of the bitter water serves to defend Jesus against accusation of illegitimacy levied in the second century by pagan and Jewish opponents of Christianity. Christian sensitivity to these charges made them eager to defend both the virgin birth of Jesus and the immaculate conception of Mary (i. e., her freedom from sin at the moment of her conception).

The Quranic stories of the Virgin Mary and the birth of Jesus agree with the canonical Christian gospels, to the Diatessaron (a second century gospel harmony), and to various apocryphan infancy gospels including the Gospel of James, which the Quran's mention of Mary fed by angels, the choice of her guardian through the casting of lots, and her occupation making a curtain for the Temple immediately before the Annunciation.