Learning from Jesus’ Wife: What Does Forgery Have to Do with the Digital Humanities?

Abstract

Early in the summer of 2016, interest in the papyrus fragment known as the Gospel of Jesus’ Wife had begun to wane. Then investigative journalist Ariel Sabar published an article unveiling a great deal of truly fascinating evidence that he had uncovered, related not only to the Gospel of Jesus’ Wife itself, but also the person who we can now say was almost certainly responsible for the forgery. The article told of connections with sex and pornography, scams and financial catastrophes, which made the real story behind the text seem even more sensational than the contents of the papyrus fragment itself.1 Since then, still other new texts have come to light and made news headlines, including purported additional Dead Sea Scrolls, and what has been hailed as the oldest papyrus mentioning Jerusalem.2 Israeli prime minister Benjamin Netanyahu appealed to the latter within days of the news of the fragment first appearing, as he responded to a proposed UNESCO declaration about the purported lack of ancient Jewish connection to the Temple Mount. Meanwhile, the Jordanian Department of Antiquities finally offered its assessment that the lead codices, touted by David Elkington as dating from the time when Jesus was alive, are modern fakes, a conclusion that most discussion of them online had already drawn.3 These and many other examples illustrate how the work of scholarship on ancient history intersects with contemporary concerns,