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A New New Testament: A Bible for the Twenty-first Century Combining Traditional and Newly Discovered Texts Paperback – September 1, 2015
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Over the past century, numerous lost scriptures have been discovered, authenticated, translated, debated, celebrated. Many of these documents were as important to shaping early Christian communities and beliefs as what we have come to call the New Testament. These were not the work of shunned sects or rebel apostles, not alternative histories or doctrines, but part of the vibrant conversations that sparked the rise of Christianity. Yet these scriptures are rarely read in contemporary churches; they are discussed almost only by scholars or within the context only of gnostic gospels. Why should these books be set aside? Why should they continue to be lost to most of us? And don’t we have a great deal to gain by placing them back into contact with the twenty-seven books of the traditional New Testament—by hearing, finally, the full range of voices that formed the early chorus of Christians?
To create this new New Testament, Hal Taussig called together a council of scholars and spiritual leaders to discuss and reconsider which books belong in the New Testament. They talked about these recently found documents, the lessons therein, and how they inform the previously bound books. They voted on which should be added, choosing ten new books to include in a new New Testament. Reading the traditional scriptures alongside these new texts—the Gospel of Luke with the Gospel of Mary, Paul’s letters with The Letter of Peter to Philip, The Revelation to John with The Secret Revelation to John—offers the exciting possibility of understanding both the new and the old better. This new reading, and the accompanying commentary in this volume, promises to reinvigorate a centuries-old conversation and to bring new relevance to a dynamic tradition.
- Print length640 pages
- LanguageEnglish
- PublisherMariner Books
- Publication dateSeptember 1, 2015
- Dimensions5.31 x 1.6 x 8 inches
- ISBN-109780544570108
- ISBN-13978-0544570108
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"This brilliant contextualization of the familiar New Testament in the context of other early Christian writings illuminates both. It is important both historically and theologically. Readers will not be able to see the New Testament in the same way again." —Marcus Borg, author of The Heart of Christianity "A New New Testament does what some of us never dreamed possible: it opens the treasure chest of early Christian writings, restoring a carefully select few of them to their rightful place in the broad conversation about who Jesus was, what he did and taught, and what all of that has to do with us now. This new constellation of early Christian scriptures adds brilliant facets to the diamond of divine revelation, waking up those of us who thought we knew it all. While this book will be a welcome addition to the academic courses in New Testament, Christian origins, and theology, I expect it will have its greatest impact in churches, as people of faith become better acquainted with some of their first forebears in faith." —Barbara Brown Taylor, author of Leaving Church and An Altar in the World "A New New Testament offers its readers an expansive opening onto the world of the early Christians. For the first time, modern readers can explore a range of voices and theological perspectives that have not been heard for centuries, set side-by-side with well-known biblical books. Old texts become freshly vibrant, and new texts open ancient avenues for renewed reflection and spiritual practice. A New New Testament will be a vital resource for the 21st century." —Karen L. King, Hollis Professor of Divinity, Harvard Divinity School "Remarkable...Not meant to replace the traditional New Testament, this fascinating work will be, Taussig hopes, the first of several new New Testaments." —Booklist, starred "A culminating work of the Jesus Seminar era and of others influenced by it, this collection of manuscripts serves to complete and update the standard Christian New Testament." -- Kirkus
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From the Back Cover
There are twenty-seven books in the traditional New Testament, but the earliest Christian communities were far more vibrant than that small number might lead you to think. In fact, many more scriptures were written and were just as important as the New Testament in shaping early-Christian communities and beliefs. Over the past century, many of those texts that were lost have been found and translated, yet are still not known to much of the public; they are discussed mainly by scholars or within a context of the now outdated notion of gnostic gospels. In A New New Testament Hal Taussig is changing that. With the help of nineteen important spiritual leaders, he has added ten of the recently discovered texts to the traditional New Testament, leading many churches and spiritual seekers to use this new New Testament for their spiritual and intellectual growth.
“Remarkable . . . Not meant to replace the traditional New Testament, this fascinating work will be, Taussig hopes, the first of several new New Testaments.” — Booklist
HAL TAUSSIG is a professor of biblical literature and early Christianity, a pastor, a founding member of the Jesus Seminar, and the author of fourteen books. He teaches doctoral and master’s studies at Union Theological Seminary in New York and the Reconstructionist Rabbinical College.
About the Author
A founding member of the Jesus Seminar, HAL TAUSSIG is a pastor, professor of Biblical literature at Union Theological Seminary in New York, and professor of early Christianity at the Reconstructionist Rabbinical College. He is the author of In the Beginning Was the Meal; TheThunder: Perfect Mind; A New Spiritual Home; Reimagining Life Together in America (with Catherine Nerney); Jesus Before God; Reimagining Christian Origins (with Elizabeth Castelli), and others.
Excerpt. © Reprinted by permission. All rights reserved.
A New New Testament
A Bible For The Twenty-First Century Combining Traditional and Newly Discovered Texts
By Hal TaussigHoughton Mifflin Harcourt Publishing Company
Copyright © 2013 Hal TaussigAll rights reserved.
ISBN: 978-0-544-57010-8
Contents
Title Page,Contents,
Copyright,
Dedication,
Foreword,
Preface,
Preface to the Translations,
Introducing A New New Testament,
How to Read A New New Testament,
The Books of A New New Testament,
AN ANCIENT PRAYER FROM THE EARLY CHRIST MOVEMENTS,
GOSPELS FEATURING JESUS'S TEACHINGS,
GOSPELS, POEMS, AND SONGS BETWEEN HEAVEN AND EARTH,
THE WRITINGS OF PAUL AND AN INTRODUCTORY PRAYER,
LITERATURE IN THE TRADITION OF PAUL, WITH A SET OF INTRODUCTORY PRAYERS,
DIVERSE LETTERS, WITH A SET OF INTRODUCTORY PRAYERS,
LITERATURE IN THE TRADITION OF JOHN, WITH AN INTRODUCTORY SET OF PRAYERS,
A Companion to A New New Testament,
BASIC HISTORICAL BACKGROUND FOR THIS NEW BOOK OF BOOKS,
Epilogue: What's Next for A New New Testament?,
The Council for A New New Testament,
Acknowledgments,
Appendix I: Sixty-seven Major Writings of the Early Christ Movements,
Appendix II: The Books of the Nag Hammadi Library,
Appendix III: Study Guide,
Appendix IV: Recommended Reading,
Subject Index,
Scripture Index,
About the Author,
Footnotes,
CHAPTER 1
The Books of A New New Testament
AN ANCIENT PRAYER FROM THE EARLY CHRIST MOVEMENTS
An Introduction to the Prayer of Thanksgiving
This prayer sparkles with evocative imagery. Pulsing with spiritual intimacy, its voice likely belongs to a very early layer of Christian spiritual practice, that of a community gathered for worship around a festive meal. For Christ followers — like most other groups of that day — such a meal contained a number of prayers, said at the beginning, in the middle, and at the end of the gathering. The New Orleans Council, which selected the ten new books for this collection, enthusiastically proposed that the Prayer of Thanksgiving should be included as the very first text in the volume. This would fulfill the council's wish that the reading of A New New Testament begin with a spiritual entrance into the world of the early Christ movements. There are very few prayers at all in the traditional New Testament, and the council felt strongly that the spiritual practices of these early Christ movements provided vital new perspectives on the beginnings of Christianity. With their emotional language and first-person expressions, prayers — and other spiritual practices — often provide more access to the felt dimensions of life than professions of belief and theology do.
This Prayer of Thanksgiving comes from the 1945 discovery of fifty-two documents, nearly all of them Christian, in Nag Hammadi, Egypt. Like all of the Nag Hammadi collection, it was written in the Coptic language. It is the only known manuscript with this exact text, but there are a number of other first-through-third-century Christian prayer texts that contain some of the same sentences and phrases. Neither its location nor its exact date of composition can be known. Its author is also unknown. The title affixed to the document, like many other titles of the ancient world, was added during the copying of the document for users much later.
The prayer does not explicitly refer to Jesus, but it does refer to the eating of a bloodless meal after the prayer, a practice that the Christ movements had in common with the traditions of Israel of that era. The theme of the prayer is thanksgiving, and some of the early Christ meals themselves were explicitly called eucharists, which is one of the Greek and Coptic words meaning "thanksgiving."
The language used to refer to God in the prayer is breathtaking for the modern ear: God is called "O name untroubled," "light of life," "womb of all that grows," "womb pregnant with the nature of the Father," and "never-ending endurance." This language demonstrates the fascinating openness of the nascent Christ movements in attributing to God both masculine and feminine character traits, especially in this focus on God having a womb through which creation happens. As seen in prayers from other new documents in this volume, early Christ followers seemed drawn to a prayer language that addressed God as a Father who had breasts from which humans could receive the symbolic milk.
This originality of expression shows the early Christ people as quite devoid of the religious rigidity or hierarchical conformity that would come to later Christian generations. It also shows that these early Christ people almost certainly used a variety of prayers for their festive meal "eucharists," not the lockstep formula of later Christianity. It can inspire twenty-first-century spiritual practice that is equally original, expressive, and outside the box of conventional practice and ideas. Or, this prayer's own wording directly offers an originality for those in our day who seek expressive and creative prayer.
The Prayer of Thanksgiving
1 This is the prayer they said: We give thanks to you, every life and heart stretches toward you, O name untroubled, honored with the name of God, praised with the name of Father.
2 To everyone and everything comes the kindness of the Father, and love and desire.
3 And if there is a sweet and simple teaching, it gifts us mind, word, and knowledge: mind, that we may understand you; word, that we may interpret you; knowledge, that we may know you.
4 We rejoice and are enlightened by your knowledge. We rejoice that you have taught us about yourself.
5 We rejoice that in the body you have made us divine through your knowledge.
6 The thanksgiving of the human who reaches you is this alone: that we know you.
7 We have known you, O light of mind. O light of life, we have known you.
8 O womb of all that grows, we have known you.
9 O womb pregnant with the nature of the Father, we have known you.
10 O never-ending endurance of the Father who gives birth, so we worship your goodness.
11 One wish we ask: we wish to be protected in knowledge.
12 One protection we desire: that we not stumble in this life.
13 When they said these things in prayer, they welcomed one another, and they went to eat their holy food, which had no blood in it.
CHAPTER 2GOSPELS FEATURING JESUS'S TEACHINGS
An Introduction to the Gospel of Thomas
THE GOSPEL OF THOMAS provides a fresh look at Jesus as teacher, since its entire content consists of 114 sayings attributed to Jesus. These sayings are the same as or similar to about fifty in Matthew, Mark, or Luke, making more than fifty of them new to the ears of twenty-first-century readers. The Gospel of Thomas has drawn more scholarship and public attention than any other of the fifty-two Nag Hammadi documents.
The New Orleans Council wanted the Gospel of Thomas to be the first gospel in A New New Testament, because it is a near-perfect example of how these additional books offer both connections and contours: strong connections to the traditional New Testament and eye-popping new content not previously known.
The Gospel of Thomas was found along with fifty-one other, mostly Christian, manuscripts near the Egyptian town of Nag Hammadi in 1945. The Nag Hammadi copy is the only complete copy of this gospel and is written in Coptic, but since its discovery the existence of several other partial copies in Greek have also been identified. The existence of both Coptic and Greek versions indicates that this gospel was probably well known in a number of cultures in the ancient world. Scholars are deeply divided about whether the Gospel of Thomas as it exists in the Nag Hammadi manuscript comes from the first or second century. It seems quite possible that a significantly earlier version, even before Matthew, Mark, and Luke, could have existed. Although most of the manuscript evidence comes from Egypt, a number of scholars have suggested Syria as an original home for this gospel, because of similar content in Syria-based documents and because of the devotion of early Syrians to the figure of Thomas. Although the Gospel of Thomas itself indicates Thomas as the author in its opening, there is no consensus on who actually wrote the book. In the ancient world, authorship was regularly attributed falsely to leaders of previous generations, and this was clearly the case for Thomas and a number of other early Christian books.
One of the most remarkable aspects of the Gospel of Thomas lies in its form. It is a sayings gospel: it does not have an overall story of Jesus but simply offers a list of his teachings. These teachings are — like those in Matthew, Mark, and Luke — short and pithy parables, proverbs, and aphorisms. At first, scholars thought that the order of these sayings was arbitrary. Increased study of this gospel, however, now points to an overall organizing principle, but its exact shape and sense has not yet been deciphered.
Jesus, the Teacher
In a sayings gospels like Thomas, the main significance of Jesus is his role as a teacher. This dimension is worth dwelling on in order to notice how it both reinforces and challenges some conventional pictures of Jesus. Jesus does teach a great deal in Matthew, Mark, Luke, and John; and he teaches very similar material in Thomas, Matthew, Mark, and Luke. But the picture of Jesus as teacher in Thomas does not include an emphasis on his saving death, his resurrection, or his healing. The meaning of Jesus comes from the wisdom he communicates, not from any special accomplishments, his position on earth or in heaven, or what fate or triumph he experiences. Here Jesus does not teach about his own significance, or about holy scriptures, but rather on issues of everyday life and practice. Perhaps the clearest theme is that of "the realm of God," which is a direct translation of a Coptic phrase that has most often been translated as "the kingdom of God." In Thomas, "the realm of God" is likened to particular life experiences. So, even when he draws on a term that seems somewhat religious or theological, he places it within the context of ordinary life. This is also true of Jesus's teachings in Matthew, Mark, and Luke, but not the gospels of John and Mary.
Thomas's approach is not at all unusual for ancient wisdom literature, which includes many such documents, sometimes with the teacher named and sometimes without a designation of a speaker. Sometimes the meaning of the saying is clear and clever, as in Thomas 53: "His followers said to him, 'Is circumcision beneficial or not for us?' He said to them, 'If it were beneficial their father would beget them circumcised from their mother.'" Sometimes the teaching is poetic, pointed, and eloquent, as in Thomas 50: "If they say to you, 'Where have you come from?' say to them, 'We came from the light, the place where the light generated itself and established itself, and has been made manifest in their image.' If they say to you, 'Is it you?' say, 'We are its children.'" And sometimes the teaching is so pithy it raises more questions than answers, as in Thomas 42: "Jesus said, 'Be passersby.'"
So, these teachings are evocative, but not particularly practical. They are not meant to teach us how to build a house. Even while rooted in everyday experience, they are meant to get us thinking about the intangibles of life. This kind of process of gaining wisdom from one's own thought and experience is itself described in Thomas 70: "When you give birth to the one within you, that one will save you. If you do not have that one within you, that one will kill you."
The Realm of God in Thomas
As mentioned earlier, one might characterize the theme of Jesus's teachings in Thomas as "the realm of God." The realm of God is considered in Thomas to be primarily an earthly reality, describable, at least by comparison, in events and processes of ordinary life. This is also a major theme in the gospels of Matthew, Mark, and Luke and the letters of Paul. Similarly to other early Christian literature, the realm of God here is also referred to as "the realm of heaven," but unique to Thomas is the phrase "the realm of the Father."
The more than fifteen teachings about the realm of God in Thomas include these:
If those who lead you proclaim to you: "The realm is in the sky," then the birds of the sky will enter before you. If they proclaim to you: "It is in the sea," then the fish will enter before you. Rather, the realm is within you and outside of you.
The realm of the Father is compared to a woman carrying a jar filled with flour. While she was walking on the road a ways out, the handle of the jar broke. The flour emptied out along the road, but she did not realize it or recognize a problem.
[The realm] will not come by looking for it. It will not be a matter of saying, "Here it is!" or "Look! There it is." Rather, the realm of the Father is spread out upon the earth, but people don't see it.
These fresh teachings allow us to better see that Jesus's teachings about the realm of God may be far broader, even more creative, than is apparent when consulting only the traditional New Testament, and yet these lessons remain quite consistent with those well-worn teachings.
It's Not the End of the World You Need to Concentrate On, It's the Beginning
Much of early Christian literature pays attention to the impending end of the world. Images of cataclysmic destruction are found in everything from the Gospel of Matthew to the Revelation to John. The Gospel of Thomas not only ignores all such images but explicitly challenges the notion of the end of the world. In Thomas 18, when Jesus is asked by his disciples when the end will come, he answers: "Have you discovered the beginning that you ask about the end? For, in the place where the beginning is, there the end will be. Blessed is the one who takes a stand in the beginning. That one will know the end, and will not experience death."
This focus on the beginning takes on multiple images throughout Thomas. Focusing in Thomas 19 on five trees in the original garden, Jesus proclaims, "Blessed is the one who came into being from the beginning, before he came to be." In several other passages he evokes the nakedness of the Garden of Eden as a positive image. This dependence on the cosmic beginning is mirrored also in the life cycle of individuals in Jesus's teaching that "these little children are like those who enter the realm". In 50, Jesus identifies humans as those who came from where the light itself came into being.
For the Gospel of Thomas the spiritual path of wisdom does not point toward the end of time and the judgment day, nor does it hold up death as a crucial moment in the life of the individual. Instead, the origins of life and the world are the real signs of God's purpose for human beings.
Thomas's Jesus makes twenty-first-century readers do a double or triple take. Often these teachings sound very much like the standard gospels. On the other hand, between or even in what appear to be traditional sayings, something very new appears, making this gospel one that requires a fresh hearing and offers new possibilities.
The Gospel of Thomas
These are the veiled sayings which the living Jesus spoke and Judas, the Twin, Thomas wrote them down.
1 1 And he said: "Whoever finds the meaning of these sayings will not experience death."
2 1 Jesus said: "Let the one who seeks continue seeking until he finds. 2 And when that one finds he will be disturbed, and once that one is disturbed he will become awed, and will rule as a king over the all."
3 1 Jesus said: "If those who lead you proclaim to you: 'The realm is in the sky,' then the birds of the sky will enter before you. If they proclaim to you: 'It is in the sea,' then the fish will enter before you. 2 Rather, the realm is within you and outside of you. 3 When you come to know yourselves, then you will be known, and you will realize that you are the children of the Living Father. 4 If, however, you do not come to know yourselves, then you dwell in poverty and you are the poverty."
4 1 Jesus said: "The old person will not hesitate to ask a small child of seven days about the place of life, and the old one will live. 2 For many who are first will be last. 3 And they will come to be one alone."
5 1 Jesus said: "Recognize what is right in front of your face, and what is hidden will be revealed to you. 2 For, there is nothing hidden that will not be revealed."
6 1 His followers asked him: "Do you want us to fast? In what way should we fast? Should we give alms? What foods should we not eat?" 2 Jesus said, "Do not tell lies and do not do what you hate. 3 For all things are revealed before the presence of heaven."
7 1 Jesus said: "Blessed is the lion which the person eats — and the lion becomes a person. And cursed is the person whom the lion eats — and the lion becomes a person."
8 1 And he said: "The person compares to a wise fisherman: He cast his net into the sea. He drew it up from the sea full of little fish from below. And he found one large fish. The fisherman was wise. He cast the little fish into the sea. He chose the large fish without trouble. 2 Whoever has ears to hear, listen!"
9 1 Jesus said: "Look, a sower went out with a handful of seeds and sowed them. Some fell on the road. The birds came and gathered them. Others fell on the rock. They did not take root in the soil or produce ears. And others fell among thorns. They choked the seed and were eaten by worms. And some fell upon good soil, and produced fruit up to the sky. Sixty per measure. One hundred and twenty per measure!"
10 1 Jesus said: "I have cast fire upon the world. And behold! I watch over it until it burns."
11 1 Jesus said: "This heaven will pass away and the one above it will pass away. 2 Those who are dead do not live and those who live will not die. In the days you ate what was dead you were making it alive. When you come to dwell in the light, what will you do? On the day you were one you became two. But when you become two, what will you do?"
(Continues...)Excerpted from A New New Testament by Hal Taussig. Copyright © 2013 Hal Taussig. Excerpted by permission of Houghton Mifflin Harcourt Publishing Company.
All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
Excerpts are provided by Dial-A-Book Inc. solely for the personal use of visitors to this web site.
Product details
- ASIN : 0544570103
- Publisher : Mariner Books (September 1, 2015)
- Language : English
- Paperback : 640 pages
- ISBN-10 : 9780544570108
- ISBN-13 : 978-0544570108
- Item Weight : 1.4 pounds
- Dimensions : 5.31 x 1.6 x 8 inches
- Best Sellers Rank: #72,478 in Books (See Top 100 in Books)
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There is no reason to make scripture difficult to understand, with antiquated meaning to words, such as is the case with the revered KJV. This text breathes a breath of fresh air into your favorite passages, while remaining true to the original meanings.
Although the book was in "new condition", Amazon just threw into into an envelope, causing minor damage.
On the other hand, I did not feel comfortable the English translation was truly reflective of the original languages (i.e. Greek, Aramaic, Syriac, Coptic).
Personally, I love it. It brings together in one volume, the "scriptures," agreed upon by a council of renowned people of faith. There are many "scriptures" out there that we now know were not included in the canon of scripture as we in the Western world have received them. How do you know which you should read? Well, you can't really know, but just as with the original New Testament, we rely on authorities to decide for us. So, I am happy to have this consensus and have begun avidly reading and meditating on these newly included works. Are these works divinely inspired? Are these the word of God? I believe the bible, as we have traditionally known it, is the word of God and somehow divinely inspired. But, I do not believe that the Bible is the be-all and the end-all of a Jewish or Christian faith. I believe that God still speaks to us in many ways. I believe he is speaking to us through this New New Testament as well as through the traditional one.
As to the translation? Who am I to judge? Look how many translations there are of the Bible! If these are not good translations, so what! The people who translated them did their best, I am sure. So, as with the Bible, you take what you get and see how God speaks to you through reading these accounts.
The commentaries are especially good. I have read many of these new documents in books by other authors and I am amazed at how much agreement there is. I think you'll find the commentaries very valuable
Happy reading!
This book attempts and succeeds quite well in incorporating many of the authentic writings drafted in the first 200 years after the birth of Jesus which have as equivalent claim to inclusion in the "New Testament' as those now in it, either as viewed by an historian or by one who views the Bible as the "revealed word of God".
As such, atheists, agnostics, Christians and non-Christians regardless of denomination or faith would be wise to become familiar with the material included in this new new testament. There is no risk of Believers becoming unbelievers and everyone else will at least learn and may even join an organized faith or be more tolerant of the denominations extant.
By the by, Jewish readers (which I am not, and cannot presume to speak knowledgeably about that faith) may find this book particularly interesting as it seems that many of these writings might be incorporated into the "old testament" especially given that the first and second century authors considered themselves to be Jews.
Top reviews from other countries
What a gift to purchase such a rich book for such pocket money
bien faites, et la juxtaposition des textes canoniques du NT traditionnel et d'autres
extra-canoniques élargit en effet notre compréhension des choix qui ont pu présider à la
constitution du NT traditionnel. C'est un livre très stimulant, et je souhaite qu'il ait un large
public.
= Reading "A New NT " is for me a great reading experience. Prefaces are very well done,
and the juxtaposition of canonical texts and other extra- canonical effect widens our
understanding of choices that have presided over the establishment of traditional NT.
This is a very exciting book, and I wish it a wide audience.