Tag Archives: Norelli: Ascension d’Isaie

Ascension of Isaiah: Continuing Norelli’s Argument

ascension-norelliLast month I began posting on Enrico Norelli’s arguments concerning the Ascension of Isaiah:

I am quite sure Norelli’s new perspective won’t be the final word. Before I can come to any view myself, however, I obviously need first to understand at least the core of his analysis. So as I plough through the slim French language popular summary of his argument I will copy chunks of my bad translation and semi paraphrase here. This section covers pages 48 to 52 of Ascension du prophète Isaïe and continues on from the post AoI: Contents, Manuscripts and the Question of its Composition. I have added translated text from the AoI at earlychristianwritings.

In this section Norelli is explaining why be believes the AoI is independently adapting a source also known to the author of the Gospel of Matthew. That the composer of the AoI could do this is a sure sign that he was writing before a time when the Gospel of Matthew took on any authoritative status.

The heavenly ascent through a distinctive genre (7-11) read more »

Ascension of Isaiah: Contents, Manuscripts and the Question of its Composition

Hi Neil,

I have a copy of Norelli’s Ascension d’Isaïe and I consulted it when I wrote parts 7 through 9 of my blog series on a Simonian origin for Christianity. In part 7 of the series I noted in passing that Norelli put the date of composition for the Vision of Isaiah at the end of the first century. And in post 8, as part of my Jan. 30, 2014 response to George Hall, I quoted from page 52-53 of Norelli’s book.

However, just judging from this one book of Norelli’s, I’m skeptical that his work will prove to be, as Bauckham says, “definitive.” And I don’t see that Bauckham himself really considers it all that definitive either for, as I recall, Bauckham argues that Norelli is wrong about assigning a different author to each of the two parts of the AoI and about Norelli’s dating of the second part (theVision of Isaiah) earlier than the first (chapters 1-5).

In regard to the AoI’s chapter 11 “pocket gospel:” I explain in post 8 my reasons for questioning whether it was part of the original Vision. As you know, I share Carrier’s and Doherty’s suspicions that it was not, but we have different guesses about what was originally there. I proposed that some kind of early passion narrative like the one now found in gMark would fit in better with the rest of the Vision.

Roger Parvus

Continuing from A New (Completely Revised) Look at the Ascension of Isaiah . . . 

Roger Parvus has thankfully reminded me that he addressed aspects of Enrico Norelli’s book on the Ascension of Isaiah in his earlier posts. See his comment on my previous post (in side-box) for links to these and for his more general response to Norelli’s work.

This post overviews the contents of the AoI, a little of how we came to possess it, and what I understand to be Norelli’s argument for a fresh approach to the study of the text.

Ascension of Isaiah: Contents

The AoI was most likely originally composed as a Greek text but its most complete version today is in the Ge’ez or classical Ethiopic script. This has come down to us as part of the Ethiopian Old Testament that has preserved a number of books rejected from the canons of Jews and Christians (such as Enoch and Jubilees).

In its present form the AoI consists of two parts.

The first part (chapters 1-5) borrowed the Jewish tradition of the death of Isaiah who was sawn in two by King Manasseh.

King Hezekiah, the father of Manasseh, summoned his son to hear Isaiah recount his vision — the one that we will read about in part 2. But Isaiah informed Hezekiah privately that Manasseh would lead Israel astray from the true faith and that he would kill the prophet.

After Manasseh became king he was influenced by the false Samaritan prophet Belchira to capture Isaiah and saw him in half. We also learn that the real power behind these two men inspiring them to murder Isaiah was the devil, named Beliar.

Beliar was incensed against Isaiah because the prophet had exposed the his scheme to deceive and be worshiped by humanity.

Isaiah’s vision that had so enraged the devil is summed up in between the arrest of Isaiah and his martyrdom. In this section we read additional material that is not found in the later account of the vision (3:13-4:18):

  • after the resurrection and ascension of Christ the church will flourish uncorrupted for a time

  • a time will come when sinful pastors and elders who reject the Holy Spirit and the prophecies (including Isaiah’s prophecy) will lead the church astray

  • the future coming of the Beliar, the devil, in the form of the Antichrist who will persecute the true believers

  • the second coming of the Christ who puts an end to the work of the Antichrist.

The second part (chapters 6 to 11, except for 11:41-43) brings us to the vision so often referred to in the first half. This vision, therefore, is a flashback to the twentieth year of Hezekiah’s reign and the vision of Isaiah that angered the devil.

Chapter 6 begins with Isaiah leading the prophets in worship in the king’s house in Jerusalem. Isaiah falls into a trance and is transported in vision through the seven heavens up to the presence of God (7:2-9:26). There he witnesses heavenly worship in progress, this one led by Christ (who had not yet visited earth) and the Holy Spirit (9:27-10:6).

Isaiah is then shown God’s plan of salvation:

read more »

A New (Completely Revised) Look at the Ascension of Isaiah

ascension-norelli
“Ascension du prophete d’Isaie” by Enrico Norelli (1993)

Earl Doherty and Richard Carrier have suggested that there is an ancient text outside the Bible that stands as direct evidence for some early Christians believing that Jesus Christ was crucified by demons in a celestial realm. That text is The Ascension of Isaiah (AOI), believed to be a composite document whose earliest parts were quite likely authored as early as the late first century.

Scholarly work on AoI has been on the move. 1995 saw two pivotal Italian works that have paved the way for a new consensus. Enrico Norelli has been a key player in this research.

  • Ascensio Isaiae: Textus, ed. P. Bettiolo, A. Giambelluca Kossova, E. Norelli, and L. Perrone (CCSA, 7; Turnhout, 1995);
  • E. Norelli, Ascensio Isaiae: Commentarius (CCSA, 8; Turnhout, 1995).

These were both included in volumes 7 and 8 of the Corpus Christianorum Series Apocryphorum in 1995.

I don’t have access to those but yesterday a copy of Norelli’s 1993 Ascension du prophète Isaïe arrived in the mail.

I have only struggled through chapter 2 with my very rusty French so far but it is already clear that the old views are being challenged.

Here are the highlights:

  • The work is not nearly so fragmented as earlier studies have believed. Both the first part, chapters 1 to 5, depicting the martyrdom of Isaiah, and the second part, chapters 6 to 11, portraying Isaiah’s vision of the descent of the Christ figure (the Beloved) down through the seven heavens to be crucified, harrow hell and return to sit beside God again, are Christian works.
  • The Christian sect responsible for the AoI (all of it) was exalted revelations through visions and saw themselves competing with rival sects, each blaming and persecuting the other as false prophets.
  • The account of the birth of the Beloved to Mary in Bethlehem is not a late addition but was original to the vision chapters (6-11). That means The Beloved did indeed descend to earth and was crucified on earth — unrecognized by the demons.
  • The details of the nativity scene draw on a source also known to the evangelist responsible for the Gospel of Matthew. The AoI does not know the canonical gospel but both are using a common source. The two nativity versions — Matthew’s and the AoI’s — represent competing theologies. That is, the AoI was (and several reasons are given for this conclusion) written around the same time or environment that produced the Gospel of Matthew.
  • The reason for the Beloved appearing to be flesh and dying was to save humanity by means of conquering their demonic rulers.

To me this is fairly mind-blowing stuff if true. We would need to account for a view of the “gospel” that stood in stark contrast to all the assumptions and “traditions” behind Matthew appearing on the scene at around the same time. That question alone poses enormous questions for the traditional view of gospel origins, surely.

Further, if we accept Norelli’s revisions to our understanding of the AoI then it would appear that the AoI might support in part Roger Parvus’s interpretation of the original (“mythicist”) gospel: that Jesus descended to earth to be crucified before ascending again. Except that Roger, I think, argued for Christ only appearing for a short time on earth for this purpose. The AoI has the Beloved hiding his identity from the demons by means of slipping into the world through Mary.

Okay, my head is still spinning. Keep in mind that the above is my impression as discerned through some very fuzzy memories of my French. I would like to roughly paraphrase (not translate!) the different sections of chapter 2 to share with others here over the coming weeks.

Meanwhile, here is a diagram I prepared for an older post of mine (before I had a copy of Norelli’s book) that shows something of the complexities of the history of interpretations of the AoI:  read more »