Questions of Bartholomew
The Gospel of Bartholomew, also known as the Questions of Bartholomew, is a fascinating example of the 'revelation dialogue' genre popular in early Christianity.
The Gospel of Bartholomew, also known as the Questions of Bartholomew, is a fascinating example of the 'revelation dialogue' genre popular in early Christianity. Structured as a series of questions posed by the apostle Bartholomew to the resurrected Jesus, the text provides esoteric knowledge not found in the canonical gospels. It delves into profound mysteries, including the nature of the incarnation, Mary's role in salvation history, the secrets of the crucifixion, and a dramatic, detailed account of Jesus's descent into Hell to battle Satan. The work is notable for its vivid, sometimes graphic, imagery and its attempt to fill in the narrative and theological gaps left by the canonical accounts. Though never a candidate for the biblical canon and eventually condemned as heretical, it offers invaluable insight into the theological curiosities and popular piety of certain early Christian communities.
The Gospel of Bartholomew unfolds as a post-resurrection dialogue between Jesus, Bartholomew, and other apostles. Bartholomew, portrayed as a bold and inquisitive disciple, asks Jesus a series of daring questions. In response, Jesus reveals secrets about the spiritual world. A significant portion of the text is dedicated to the Harrowing of Hell. Jesus recounts his triumphant descent, the breaking of Hell's gates, and his confrontation with its ruler, Beliar (or Satan). At Bartholomew's persistent request, Jesus commands the archangel Michael to bring Beliar up from the abyss. The bound and monstrous adversary is then forced to confess his origins, his role in the fall of humanity, and the ways he continues to tempt people. The text provides a grotesque physical description of Beliar, contributing significantly to later Christian demonology. Another major section features Mary recounting her own experience of the Annunciation and the Incarnation, offering a mystical and highly embellished version of the event. The work concludes with Jesus commissioning the apostles and ascending back to heaven, leaving them with this secret wisdom.
The Gospel of Bartholomew emerged from the vibrant and diverse Christian landscape of the 2nd to 4th centuries CE. This period was characterized by the production of numerous apocryphal texts as different communities explored the theological implications of Jesus's life and death. The 'revelation dialogue' format, where a disciple receives secret knowledge from a divine revealer, was a popular literary device used in both Gnostic and more orthodox-adjacent circles, seen in texts like the Apocryphon of John and Pistis Sophia. The Gospel of Bartholomew reflects a widespread Christian curiosity for details beyond the canonical narratives, especially concerning cosmology, angelology, and the afterlife. Its detailed account of the Harrowing of Hell taps into a rich theological tradition that sought to explain the salvific effect of Christ's death for the righteous who lived before his time, a theme also central to the Gospel of Nicodemus. The text's existence across Greek, Latin, and Slavonic versions points to its broad, if unofficial, circulation and popularity in various parts of the early and medieval Christian world.
The Gospel of Bartholomew was never a serious contender for inclusion in the New Testament canon. Its exclusion was certain due to several factors. First, its pseudepigraphical nature was apparent; the work was clearly not written by the historical apostle Bartholomew but was a later composition attributed to him to lend it authority. Second, its content was deemed highly speculative and fantastical, diverging significantly from the tone and theology of the four canonical gospels. The bizarre and grotesque descriptions of Satan, along with esoteric details about Mary and the incarnation, were seen as products of human imagination rather than divine revelation. Third, the text was explicitly condemned as apocryphal. The 6th-century Decretum Gelasianum, an influential list of approved and rejected books, includes the 'Gospel of Bartholomew' among the works that are to be definitively rejected and avoided by all Catholics. This formal condemnation solidified its status as non-canonical and heretical in the eyes of the institutional church.
The text uses a question-and-answer format between an apostle and the resurrected Jesus. This literary device serves as a vehicle for transmitting secret, esoteric knowledge that supplements the public teachings of the gospels.
A central theme is Jesus's triumphant descent into the underworld to defeat Satan and liberate the souls of the righteous. The text provides a dramatic, first-person account of this cosmic battle, emphasizing Christ's absolute power over death and evil.
At Bartholomew's request, Satan (Beliar) is brought forth to confess his origins, his fall from grace, and his methods of tempting humanity. This section offers a detailed demonology and a theological explanation for the presence of evil in the world.
The text includes a unique account from Mary herself about the Annunciation and the mystery of the Incarnation. Her narrative contains mystical details and elevates her role in the cosmic plan of salvation beyond what is found in canonical scripture.
The gospel attempts to answer questions about the unseen world, such as the number of souls that fall from heaven daily, the nature of angels, and the spiritual significance of the crucifixion. It reflects a desire to understand the hidden mechanics of the universe.
"Bartholomew said to him: Lord, show me the adversary of men that I may see him, what he is like and what is his work... Jesus looked at him and said: Bartholomew, my beloved, you will not be able to see him as he is. But when I put on my sign, you will be able to see him."
Significance: This passage establishes Bartholomew's role as the inquisitive apostle who dares to ask for a direct confrontation with evil. It highlights the text's central premise of revealing hidden, dangerous knowledge that is only accessible through Jesus's divine power and protection.
"And the Lord said to Michael: Bring me Beliar from the sixty-five heavens in which he rules... And the angel smote the ends of the earth and brought up Beliar, bound with fiery chains, a hundred and sixty cubits long and sixty cubits broad; and his face was like a fiery thunderbolt and his eyes like sparks of fire."
Significance: This is a key moment where the abstract concept of evil is made terrifyingly concrete. The grotesque and specific physical description of Beliar became a source for later medieval demonology and art, illustrating the popular imagination's fascination with the form of the devil.
"When I descended with the angels into hell to break the gates of hell and the iron bars, for the sake of Adam and Abraham and Isaac and Jacob... Hades said to me: I perceive by the smell of you that you are God. And I answered him: Yes, I am. And he said to me: For what reason do you descend into hell?"
Significance: This passage provides a first-person account of the Harrowing of Hell, a crucial doctrine in early and medieval Christianity. It portrays Jesus as an active, conquering hero who invades the domain of death and evil, reinforcing his ultimate authority over all creation.
When reading the Gospel of Bartholomew, it is crucial to approach it not as a historical account but as a piece of theological fiction and revelation literature. Its purpose is to explore 'what if' questions that the canonical gospels do not address. Focus on the anxieties and curiosities the text tries to satisfy for its original audience, such as the nature of evil, the fate of the pre-Christian righteous, and the mystery of the incarnation. Be prepared for abrupt shifts in topic and a narrative style driven by questions rather than linear plot. Comparing its account of the Harrowing of Hell with the version in the Gospel of Nicodemus can be an illuminating exercise. The sometimes graphic and strange imagery should be understood as part of its aim to make cosmic, spiritual realities feel immediate and tangible.
While formally condemned, the Gospel of Bartholomew's ideas seeped into popular Christian piety and medieval folklore. Its most significant contribution was to the rich tradition of the Harrowing of Hell, providing vivid details that influenced art, drama, and literature for centuries. The text's elaborate demonology, particularly the physical description and confession of Beliar, added to the growing body of lore about Satan and his minions. It stands as a prime example of the 'apostolic questions' genre, reflecting a deep-seated desire within Christianity for more information and direct revelation from the apostles. Though less known today than texts like the Gospel of Thomas, it remains a vital resource for scholars studying the diversity of early Christian thought, the development of demonology and Mariology, and the imaginative ways in which communities grappled with the great mysteries of their faith.
Discovery: The text was known to early Christian writers like Jerome and was listed in the 6th-century Decretum Gelasianum. No single discovery event occurred; rather, various manuscripts in different languages were identified by scholars over time, primarily in the 19th and 20th centuries.
Languages: The original language is debated, but it was likely Greek. The text survives in several ancient languages, including Greek, Latin, and multiple Slavonic versions.
Versions: The textual tradition is complex and fragmented, with significant variations between the language versions. The Greek, Latin, and Slavonic manuscripts differ in length, content, and arrangement, suggesting they represent distinct stages of a fluid tradition rather than direct translations of a single original.
Dating Notes: The dating is based on its literary form, theological concepts, and relationship to other New Testament apocrypha. The text likely underwent significant development, with different versions (Greek, Latin, Slavonic) reflecting a fluid tradition over several centuries. Its core elements may originate in the 2nd or 3rd century, with later additions and redactions extending into the 4th century and beyond.
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