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Cross, Frank Leslie Texte und Untersuchungen zur Geschichte der Altchristlichen Literatur 88 Berlin: Akademie, 1964) 3: 410вЂ“26 Google Scholar Cothenet, Edouard, вЂњLe ProtГ©vangile de Jacques. Papers Presented to the Second International Conference on New Testament Studies Held at Christ Church, Oxford, 1961 (ed. On the date of the work, see van Stempvoort, Pieter A., вЂњThe Protevangelium Jacobi, the Sources of Its Theme and Style and Their Bearing on Its Date,вЂќ in Studia Evangelica Volumes IIвЂ“III. James ( Oxford: Clarendon Press, 1993) 48вЂ“ 67 CrossRef Google Scholar. Recherches sur le papyrus Bodmer 5 avec une Г©dition critique du texte grec et une traduction annotГ©e (Subsidia hagiographica 33 Brussels: SociГ©tГ© des Bollandistes, 1961) Google Scholar English translation by Elliott, James Keith, The Apocryphal New Testament: A Collection of Apocryphal Christian Literature in an English Translation Based on M.

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Stuttgart: Alfred DruckmГјller, 1954) 3:8 33вЂ“ 53 Google Scholar, at 842.ДЈ1 Greek text edited by de Strycker, Г‰mile, La forme la plus ancienne du ProtГ©vangile de Jacques. 174) and in the Concordantia Caritatis for discussion, see Schmid, Alfred A., вЂњConcordantia caritatis,вЂќ Reallexikon zur deutsche Kunstgeschichte, ed. A connection between the pericope and Susanna is also made in an illuminated medieval Bible moralisГ©e (Austrian NB 11794, fol. Chris, вЂњRecent and Previous Research on the Pericope Adulterae (John 7.53вЂ“8.11),вЂќ Currents in Biblical Research 6 ( 2008) 377вЂ“ 404 CrossRef Google Scholar. On the possible association of this pericope and the story of Susanna, see also Scott, вЂњOn the Trail,вЂќ 69вЂ“72 Knust, Jennifer Wright, вЂњEarly Christian Re-Writing and the History of the Pericope Adulterae,вЂќ JECS 14 ( 2006) 497 Google Scholar. Texte und Untersuchungen zu seiner Г ltesten Geschichte (Liturgiewissenschaftliche Quellen und Forschungen 28 MГјnster: Aschendorff, 1972) xiвЂ“ xxviii Google Scholar.

Alcuin Club Collections 30 London: Oxford University Press, 1934) 2: iiiвЂ“ iv, 8, 81 Google Scholar Klauser, Theodoor, Das RГ¶mische Capitulare Evangeliorum. On the place of the pericope in the Roman stational liturgy, see Frere, Walter H., Studies in Early Roman Liturgy (3 vols.

Of course Jesus himself cannot have written Daniel (Theodotion) 13:5, вЂњIniquity came forth from Babylon, from elders who were judges, who were supposed to govern the people,вЂќ since the story of Susanna survives only in Greek and is unlikely to have had a Hebrew original. 4ДЎ8 Osborne, Robert E., вЂњPericope Adulterae,вЂќ CJT 12 ( 1966) 281вЂ“83 Google Scholar. As Jeremiah also explains, вЂњThose who have been disowned by their Father are written on the ground,вЂќ but the names of Christians are written in heaven. 2 Ambrose offered a further conjecture in a subsequent letter: Jesus wrote вЂњearth, earth, write that these men have been disowned,вЂќ a saying he attributes to Jeremiah (compare Jer 22:29), 3. Demonstrating that вЂњthe Jews were condemned by both testaments,вЂќ Christ bent over and wrote вЂњwith the finger with which he had written the law,вЂќ or so the bishop claimed.

After all, God also judges and condemns, as Christ showed when, responding to the men questioning him and accusing the adulteress, he wrote twice on the ground. Nevertheless, he averred, the imposition of capital punishment remains an option for Christian rulers and judges. Offering his opinion on the propriety of capital punishment, the bishop turned to the pericope in order to argue that Christians do well to advocate on behalf of the condemned since, by doing so, they imitate the mercy of Christ. Discussed in sermons, elaborated in manuscripts, and depicted in magnificent illuminations, Jesus- writing has inspired interpreters at least since the fourth century, when Ambrose of Milan first mentioned it. 1 Throughout this long history, one narrative detail has been of particular interest: the content and significance of Jesus- writing. Incorporated within Late Antique and Early Medieval Gospel manuscripts, depicted in Christian art, East and West, and included within the developing liturgies of Rome and Constantinople, the passage has fascinated interpreters for centuries despite irregularities in its transmission. Well-known in the Latin West, the story was neglected but not forgotten in the East. The story of the woman taken in adultery (John 7:53вЂ“8:11) has a long, complex history.

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