Reading Judas, by Pagels and King

New York Times Book Review: By STEPHEN PROTHERO

One of the genuine puzzles of early Christianity, and of much subsequent Christian history, concerns who is to blame for Jesus’ death. The Gospels make it plain that it was God’s plan, and that Jesus carried out this divine plan in order to save human beings from the wages of sin. And yet Judas and the Jews (to whom the word “Judas” is etymologically linked) are blamed for setting this divine plan in motion. As Pagels and King note, there is something amiss here. How can Judas be branded evil for carrying out God’s plan? Is his infamous kiss, depicted on the dust jacket of “Reading Judas,” really a betrayal if God had the crucifixion in mind from before Jesus’ birth?

Pagels and King do an excellent job explaining why, according to the author of this renegade gospel, mainstream Christianity has gotten it so wrong for so long. ...

On the perennial question of death and the afterlife, Pagels and King explain that whereas other early Christians affimed the doctrine of bodily resurrection, the Christians to whom this gospel is addressed believed in the immortal spirit. Here the body is suspect. Jesus is not reborn in the flesh but simply appears. The eternal life he offers is lived in the spirit alone, and it is won more through Jesus’ teachings than through his sacrifice on the cross. ...

[Thomas] Jefferson['s] Bible, as this anti-supernatural Scripture is called, concludes abruptly, as Jesus is being laid in the tomb, without a hint of the Resurrection. The Gospel of Judas ends even more abruptly — before Jesus begins his trek to Calvary. Like Jefferson’s Bible, it scoffs at the notion that God would sacrifice his son to atone for the world’s sins. It too depicts Jesus as a teacher rather than a savior...

Pagels and King massage the multicultural sensibilities of their readers by opining that the Gospel of Judas represents a “sharp, dissenting voice” against the “single, static, universal system of beliefs” of official Christianity. Preaching to the “spiritual but not religious” choir, they tell us that, like other noncanonical texts they have championed elsewhere, this gospel aims to “encourage believers to seek God within themselves, with no mention of churches, much less of clergy.”...

The Gospel of Judas denounces this cult of the martyr as “hideous folly” and calls for religion “to renounce violence as God’s will and purpose for humanity.” In the process it offers a prophetic “no,” according to Pagels and King, to “our world of polarized religious violence.”

Any critique of martyrdom will sound plausible in light of 9/11... But the particular combination offered here — the paean to diversity, the suspicion of organized religion, the denunciation of violence in the name of peace — sounds too suspiciously close to contemporary multicultural pieties to be taken as ancient gospel.