Outside the biblical canon, there are a number of ancient writings in circulation, one of which is the Gospel of Judas. This gospel offers an alternative portrait of Judas Iscariot, who in the four canonical gospels is known as Jesus' betrayer. However, the Gospel of Judas portrays Judas as a heroic figure who understood Jesus' mission more deeply than the other disciples. The emergence of the Gospel of Judas raises significant theological and historical questions: How many gospels were in circulation before the 27 books of the New Testament were standardized? Why was the Gospel of Judas not recognized as part of the canon? Who has the authority to determine the authenticity of a scripture?

Historical Background and Oral Tradition of Early Christianity

In first-century Christian society, oral tradition was the primary means of spreading the teachings and stories of Jesus Christ. The disciples and early church were not professional writers or reporters who recorded every event. Instead, they relied on memory and verbal repetition in small, intimate communities, often in the context of family gatherings.

It is important to understand that early Christians did not have a Bible as we know it today. The sacred books were not yet standardized, and only a few communities had access to written scrolls or manuscripts. This is similar to the situation of some communities in remote areas today, who only have access to the word of God through hearing and memorization.

The evangelistic spirit in the story of the past shows that what motivated the proclamation was the experience of faith in the resurrection of Christ. This is the core of the oral tradition that developed and was eventually standardized in written form. This process gave birth to the four canonical Gospels: Matthew, Mark, Luke, and John, which are the crystallization of the teaching and testimony of the early Christian community.

Apocryphal Gospels and Theological Challenges

Over time, various writings emerged that presented theological views that deviated from the teachings of the early church. Among them is the Gospel of Judas which appears to be influenced by gnostic teachings. Gnosticism (from the Greek word γνῶσις - gnosis = knowledge) is a school of thought that emphasizes salvation through secret knowledge of spiritual realities hidden behind the material world.

In the Gnostic view, the material world was seen as inferior and created by a lesser divine entity, rather than by the Supreme God. Figures such as Saklas (Σάκλας - saklas = fool) or Nebroel were often depicted as the designers of the physical world. Therefore, salvation in this view meant freeing the spirit from the shackles of the body and the material world. Gnosticism was heavily influenced by Greek philosophy, especially Plato's dualism that separated the world of ideas (which was perfect) from the physical world (which was imperfect). This teaching ultimately conflicted with the orthodox Christian faith that Jesus Christ was fully God and fully man. The rejection of Christ's humanity became one of the hallmarks of Gnostic writings.

The Gospel of Judas in a Gnostic Context

The Gospel of Judas depicts Jesus' disciples as people who failed to understand who Jesus really was. In this text, only Judas Iscariot is mentioned as a disciple who understood Jesus' identity as a spirit being, who wanted to return to his original world. Judas is seen not as a betrayer, but as a tool that allowed Jesus to escape from his physical body.

This gospel also shows a cynical attitude towards the church that was developing at that time. In the narrative, Jesus is depicted laughing at his disciples who were considered stupid and did not understand the divine secret. Even the practice of the eucharist in the church was considered to be worship of the wrong god, namely Saklas, the creator of the material world.

The concept of emanation is also central to the thinking of the Gospel of Judas. The world is seen as the result of a tiered emanation from a divine source, and each level of emanation is further away from perfection. The physical world is the result of the lowest emanation, so it is not worthy to be the dwelling place of the true God.

Canonization and Church Authority

The process of forming the New Testament canon took place gradually. The early church established certain criteria in recognizing writings that were worthy of being recognized as holy books, including: apostolicity (derived from or directly related to the apostles), orthodoxy (consistent with the teachings of the faith), and widespread acceptance by the Christian community.

The Gospel of Judas, although interesting and provocative, does not meet these criteria. This writing does not reflect apostolic teaching and contains theology that contradicts the Christian confession of the humanity and divinity of Christ. Therefore, although it was once read by certain communities, the Gospel of Judas was not included in the canon.

The existence of the Gospel of Judas and other apocryphal writings shows that in the history of early Christianity there was a very rich theological dynamic, full of debate, and a search for meaning. The church was not formed in a vacuum, but in the midst of a tug-of-war between various currents of thought, culture, and philosophy that collided with each other. Nevertheless, Christianity chose to stand on a balanced confession: that the Most High God has become incarnate as a human being in the person of Jesus Christ, and that salvation is not the result of secret knowledge, but of His grace and sacrifice on the cross.

The story of the Gospel of Judas is not only a challenge to faith, but also a reminder that in every age, the church must continue to be vigilant against distortions of truth. In a world that continues to seek sensation and alternative interpretations, we are invited to return to the heart of the Gospel: the love of God who humbles himself, is present in human history, and brings true liberation through the way of the cross.

“True truth may not always attract attention, but it will still stand when the sensation is over — because what is at stake is the truth itself.”