Key Points repeated from the Summary of Bart and Magan’s video cited at the bottom of this page.
- The Proto Gospel of James was composed in the late second century, likely in the Greek-speaking Eastern Roman Empire.
- It was not considered scripture but was hugely influential, especially in the Middle Ages.
- Mary’s parents, Joachim and Anna, are portrayed as wealthy and elite, living in Jerusalem.
- Mary’s birth is miraculous after years of childlessness, mirroring Old Testament motifs.
- As a young child, Mary is dedicated to God and raised within the sanctified space of the Temple.
- At age 12, she is given to Joseph, chosen by a divine sign, who is portrayed as an old widower with grown sons.
- The narrative insists on Mary’s ongoing and perpetual virginity, even through childbirth.
- The story of midwife Salome is used to physically verify Mary’s virginity after the birth of Jesus.
- The gospel seeks to refute pagan criticisms of Jesus’ social status, Mary’s character, and his parentage.
From ChatGPT on 9/18/2025. Scroll down to the Summary of Bart and Megan’s podcast titled
Critical New Testament scholars who study early Christian literature tend to treat the Protoevangelium of James (also called the Infancy Gospel of James) as a late-first- or, more commonly, mid-second-century Christian text, not as history. All three scholars note that the Protoevangelium of James is not only “gap-filling” but also defensive literature—a way for second-century Christians to answer charges made against Jesus, Mary, and the faith itself. Here is a summary of how those scholars discuss it:
Bart D. Ehrman
- Ehrman points out that the work is “apocryphal,” meaning it was never part of any early canon and is pseudepigraphal—it claims to be written by James the brother of Jesus but clearly dates much later.
- He dates it to about 150 CE and stresses that its purpose is theological, especially to promote Mary’s perpetual virginity and to give Jesus a miraculous, pure birth story that surpasses the canonical gospels (see Lost Scriptures, introduction to the Protoevangelium; Lost Christianities, ch. 3).
- For Ehrman, the text shows how second-century Christians were “filling in the gaps” of Jesus’ and Mary’s early lives rather than preserving historical memory.
- In Lost Christianities he remarks that the text “responds to slanders” about Mary’s pregnancy by insisting on her lifelong virginity and providing a midwife-witnessed, miraculous birth in a cave.
- Ehrman links this to the same kind of rumors Matthew’s Gospel already hints at when it names Jesus the “son of Mary” (Matthew 13:55) and reports accusations of illegitimacy (cf. John 8:41).
- For Ehrman the cave birth and the priestly tests of Mary’s purity are clear attempts to rebut charges of sexual impropriety.
James D. Tabor
- Tabor likewise treats it as a legendary expansion. In blog essays (e.g., “The Birth of Mary and the Jesus Family Stories,” 2018) he notes that it reflects developing Marian devotion and an interest in making Jesus’ origins ever more miraculous.
- He highlights its value for understanding how some Christians in the mid-second century viewed Mary’s purity and Joseph’s role, but he stresses it has no direct historical value for the first century.
- Tabor writes on his blog (e.g., “The Birth of Mary and the Jesus Family Stories,” 2018) that the work “reads like a theological counter-narrative” to Jewish and pagan criticisms that Jesus was the product of fornication.
- He notes that Joseph is portrayed as an elderly widower precisely to explain why Mary could be both married and still a virgin, deflecting claims that Jesus’ conception was natural.
Mark Goodacre
- Goodacre, a specialist in apocryphal gospels, describes it as a classic example of “gap-filling” narrative—a creative rewrite meant to supply details the canonical gospels omit (podcasts and his book Thomas and the Gospels, intro to apocrypha).
- He emphasizes its influence: later Marian doctrines, feast days like the Presentation of Mary, and even elements of nativity iconography owe more to the Protoevangelium than to Matthew or Luke.
- Like Ehrman, he dates it to the mid-second century and calls its claim to be by James “transparent fiction.”
- Goodacre, in podcast episodes on the infancy gospels, calls the book “apologetic as well as entertaining.”
- He highlights the temple-based testing scene, where Mary and Joseph drink the “water of ordeal” from Numbers 5 and are vindicated, as a dramatic way to silence any accusation of adultery.
- He also points to the heavy emphasis on priestly approval and prophetic signs as a strategy to legitimize Jesus within Jewish tradition.
Bottom line:
All three see the Protoevangelium of James as a second-century theological romance, valuable for the history of Christian belief—especially Marian piety and the growth of Jesus-child traditions—but not as eyewitness testimony or reliable biography of Mary or Jesus.
Ehrman, Tabor, and Goodacre all view the Protoevangelium of James as doing double duty:
- Supplying missing biography (Mary’s childhood, the cave birth, Joseph’s age), and
- Answering hostile claims—especially that Mary conceived through ordinary means or that Jesus’ family violated Jewish purity law.
They see it as a mid-second-century Christian apologetic narrative, crafted to defend the virgin birth.
Summary of Bart and Megan’s episode #152 Mary Before Jesus embedded below. This summary is in the section of the YouTube page below the video.
Episode Description
- What did early Christians really think about Mary?
The canonical Gospels give us only a glimpse of Mary, but the Proto Gospel of James (also called the Protoevangelium of James) opens a vivid window onto her childhood, miracles, family, and why she is venerated as the perpetual virgin. In this episode of Misquoting Jesus, Dr. Bart Ehrman returns to unpack the origins, influence, and theological innovations of this ancient gospel.
- What’s in the Proto Gospel of James?
Bart and Megan begin with the basics: when and where was this gospel written? Bart explains it was most likely composed in the late second century in the Greek-speaking eastern part of the Roman Empire—about 100 years after the New Testament Gospels. But the story it tells is extraordinary, framing Mary not as a poor Galilean girl, but as the miraculously born daughter of wealthy, elite parents (Joachim and Anna). Dedicated to God from birth, Mary is depicted as growing up in the sanctity of the Jerusalem Temple, fed by angels and kept utterly pure until she is of age. When it becomes time for her to leave the temple (at age 12, when she would become ritually impure by Jewish law), priests orchestrate a miraculous “husband selection” among Israel’s widowers. Joseph is chosen by divine sign—but, as the text emphasizes, he is an older man with grown sons, pledging to be her protector rather than a romantic partner. This backstory lays the foundation for traditions about Mary’s perpetual virginity and the nature of Jesus’ family. The gospel dwells on Mary’s ongoing purity, even describing a miraculous virgin birth confirmed by a firsthand examination from skeptical midwives. These stories respond directly to ancient critics who doubted Jesus’ legitimacy, recasting both his mother and earthly family in an unassailably holy light.
- Why Did It Matter?
Megan and Bart highlight how influential this gospel was—especially in Eastern Christianity. Its stories shaped medieval art, liturgy, and popular beliefs about Mary, her parents, and the broader holy family. Bart unpacks how this text not only answered pagan criticisms but also advanced doctrines of perpetual virginity, the Immaculate Conception [Joseph was conceived without a man to pass on a sin-nature], and sinless sanctity for Mary.
Three Key Takeaways The Proto Gospel of James radically expands Mary’s story—emphasizing her miraculous birth, Temple upbringing, and lifelong purity as central to understanding Jesus’ origins. It influenced centuries of Christian devotion and theology, especially in Eastern Christianity, providing backstories for Mary, Joseph, and even the “brothers of Jesus.” Many details (such as the perpetual virginity of Mary, the Immaculate Conception, and Jesus’ siblings as stepbrothers) stem not from the New Testament Gospels, but from this and similar apocryphal texts—shaping traditions still alive today.
Key Points
- The Proto Gospel of James was composed in the late second century, likely in the Greek-speaking Eastern Roman Empire.
- It was not considered scripture but was hugely influential, especially in the Middle Ages.
- Mary’s parents, Joachim and Anna, are portrayed as wealthy and elite, living in Jerusalem.
- Mary’s birth is miraculous after years of childlessness, mirroring Old Testament motifs.
- As a young child, Mary is dedicated to God and raised within the sanctified space of the Temple.
- At age 12, she is given to Joseph, chosen by a divine sign, who is portrayed as an old widower with grown sons.
- The narrative insists on Mary’s ongoing and perpetual virginity, even through childbirth.
- The story of midwife Salome is used to physically verify Mary’s virginity after the birth of Jesus.
- The gospel seeks to refute pagan criticisms of Jesus’ social status, Mary’s character, and his parentage.
