Liber de nativitate Salvatoris
Standard abbreviation: Nat. Sav. (also Birth Sav.)
Other titles: Liber de infantia Saluatoris, Book about the Birth of the Savior
Clavis numbers: ECCA 674; CANT 53
Related literature: Gospel of Pseudo-Matthew, Hospitality and Ointment of the Bandit, Protevangelium of James, Revelation of the Magi
Category: Infancy Gospels
Compiled by: Bradley N. Rice, McGill University
Citing this resource (using Chicago Manual of Style): Rice, Bradley N. “Book of the Nativity of the Savior.” e-Clavis: Christian Apocrypha. Accessed DAY MONTH YEAR. https://www.nasscal.com/e-clavis-christian-apocrypha/book-of-the-nativity-of-the-savior/.
Created December 2024.
1. SUMMARY
The Book of the Nativity of the Savior is an infancy narrative that recounts the journey of the holy family to Bethlehem, the miraculous birth of Jesus as witnessed by a midwife, and the visits of the shepherds as well as the Magi. It has not been transmitted independently, but large sections of it have been incorporated into two infancy gospel compilations now known as the J Compilation and the I Compilation. The J Compilation, extant only in Latin, combines the Protevangelium of James with the Book of the Nativity of the Savior as well as the Gospel of Pseudo-Matthew. The I Compilation, extant only in Middle Irish, combines the Protevangelium of James with the Book of the Nativity of the Savior only. Each of these compilations exists in two different text forms. The J Compilation is extant in the Arundel (JAr) and Hereford (JHer) recensions. The I Compilation is extant in two versions which are represented by the Liber Flavus Fergusiorum (InfLFF) and the Leabhar Breac (InfLB). The following summary is based on the Arundel recension (JAr) of the J Compilation.
There are four main sections of JAr that are thought to belong to the Book of the Nativity of the Savior: the journey of the holy family to Bethlehem and Joseph’s search for lodging as Mary is about to give birth (chs. 59–66); the arrival of a midwife and her surprising account of Jesus’ miraculous birth (chs. 67–76); the visit and testimony of the shepherds (chs. 81–85); the visit and testimony of the Magi (87–95).
The first section begins with the census of Caesar Augustus, which prompts Joseph to take Mary and his sons down to Bethlehem to be registered (59–60). Joseph has not been back to his hometown for a long time. When he gets there, he rushes ahead to the middle of town and utters a paean of praise. Mary, meanwhile, has been coming along slowly because of her pregnancy. Fortunately, Joseph’s son Symeon has stayed behind to help her (62). Joseph then begins to search for lodging. He can find no room at the inn, but he does find a stable that will have to do (63). Mary and Symeon finally catch up to Joseph, who does not understand what was taking them so long (64). But he is glad that they are there at last, and he has Symeon attend to Mary’s every need (65). Symeon then tells Joseph that Mary appears to be talking to herself, and he does not understand why. Joseph supposes it is because she is worn out from the journey, and so he encourages her to get some rest (66).
The next section recounts what happened in the moments shortly before and after Jesus’ birth. Symeon, who has been attending to Mary, informs Joseph that Mary is about to give birth. Joseph therefore sends him into town to search for a midwife. Symeon is hesitant at first, but ultimately expresses his confidence that God will provide Mary with whatever she needs (67). It is at this very moment that a young woman suddenly arrives with a birthing chair. She explains to Joseph that a midwife will be arriving shortly (68). And so she does. When she gets there, she enters the cave (here the Arundel recension reveals the influence of the Protevangelium of James, which situates Jesus’ birth in a cave). The midwife remains in the cave for a long time, and Joseph wants to know what is going on (69–70). He tries to enter, but the midwife stops him and escorts him outside, where Symeon is waiting. Symeon, for his part, is worried that Mary did not survive childbirth. Little does he know that this was scarcely a “birth” at all. For the midwife reveals that she saw something truly astonishing (70). The first thing she saw was Mary gazing into heaven and apparently talking to herself. Even more remarkably, it seemed as though she had no labor pains, for she remained perfectly quiet and still (71). It was then, the midwife tells Symeon, that time suddenly stopped (72). As Mary continued gazing into heaven, she became white as snow, and the child was born at last. But not in the ordinary manner: this child was born as a bright light come down from heaven. And it was so bright that it even outshone the sun (73).
Only gradually did it come to resemble a child. And even when it did, that child scarcely seemed to be human: he had no weight and did not cry, and even flashed lightning from his eyes (74). Symeon, meanwhile, is delighted to hear all this and wants to know more. Fortunately for him, the midwife still has a bit more to tell him. She explains that both the child and his mother appear to be wholly untainted by the impurities of childbirth (75). Symeon then asks her if she has been paid for her work. She answers that no payment is necessary: it is rather she who owes a debt to God for being allowed to partake in this wondrous mystery. The midwife and her assistant then depart the scene.
At this point the J Compilation inserts material belonging to the Gospel of Pseudo-Matthew. When the narrative of the Book of the Nativity of the Savior resumes, we learn what happened when the shepherds came to visit the Christ child. Joseph comes outside the cave and expresses his utter disbelief that he has become a father. But now that he has, it its time to find some food (81). He walks down the road and sees some shepherds talking with one another. It turns out that they are looking for something, too. Joseph asks them if they happen to have a goat or lamb for sale, or maybe some eggs or hens. They answer that they do not. Joseph then presses them further, and asks if they have any herbs or cheese. They do not. But now the shepherds begin to suspect that Joseph is making fun of them, and so they try to impress upon him that they have come for an important reason (82). As they were keeping watch over their flock by night, they suddenly saw a magnificent, radiant man approaching from the east, surrounded by chariots and angels. He came with an important message: Christ the Lord has been born. And you will find him wrapped in swaddling clothes and lying in a manger (83). Joseph finally understands. And so he takes them straight to the newborn babe. What the shepherds see there in the manger is truly something to behold: the child continually changes his appearance. He flashes lightning from his eyes and issues a sweet fragrance from his mouth. The shepherds are delighted. They invite Joseph to dinner, but he declines: he has to look after the child and his mother (84–85). The shepherds then go on their way, and promise to send along some cheese and butter (85).
The final section of the Book of the Nativity of the Savior recounts what happened after the Magi arrived on the scene. After some time has passed—exactly how much is not clear—Joseph looks out on the road and sees a large group of travellers coming toward the cave (87). He wonders who they are and why they have come. Judging from their clothing, they appear to be foreigners, he tells Symeon. And they also seem to be diviners of some kind. When the Magi finally reach the cave, they try to go inside. But Joseph stops them: he wants to know just who they are before he will let them pass. The Magi seem to be indignant at the question: they have come because their guide entered the cave before them. Nevertheless, they begin to answer Joseph’s questions (89). They explain that they had finally seen the star long promised by their ancient scriptures, the star that signifies the birth of an eternal king. Joseph tells them that they should have gone to Jerusalem to search for this king. The Magi answer that indeed they had. They informed Herod about the birth of the new ruler, whereupon he summoned his experts to learn where the messiah was to be born. Bethlehem was the answer: so was it written in the scriptures. And so with the star as their guide, they made their way onwards to Bethlehem. But not before receiving instructions from Herod: they were to report back to him so that he too could come and worship the newborn king (90). Herod had even given them his own diadem to pass on to the child, promising to send along further gifts. And so they had set out from Jerusalem, and the star led them onwards to the child. It has now entered the cave before them, they tell Joseph, and they are trying to follow it inside. Joseph finally understands. He lets them in to see the child, while he and Symeon remain outside (91). Joseph asks Symeon to keep a close eye on them and to let him know what they are up to. Symeon reports that he sees the Magi kissing the child’s feet and offering him gifts. Joseph wonders what kinds of gifts they are offering. Symeon says that they are presenting him with gold, frankincense, and myrrh. Joseph is glad: the shepherds had not even bothered to give him any gifts (92). The Magi then come outside and try to impress upon Joseph how important the child actually is. Joseph supposes that he is his son. And in a sense, that is true: he is indeed the child’s foster father. But the child is also much more than that: he is God of gods and Lord of lords. He is the savior and redeemer of all humankind (93). Joseph wonders how the Magi can know this. They answer that they knew it first of all from their ancient scriptures, which are older than those of Joseph and his people. But they also knew who the child was from the star. For it was no ordinary star. It shone more brightly than the sun, followed an unusual course, and only they could see it. This is because the star was actually the Word of God (94). Joseph is delighted to hear all this. He invites the Magi to stay with him, but they decline: they have to get back to Herod. But Joseph keeps them for a little longer anyway (95).
Named historical figures and characters: Augustus (emperor), David (king), Herod (the Great), Joseph (of Nazareth), Judah (patriarch), Magi, Mary (Virgin), Moab, Quirinius, Simon/Symeon (brother of Jesus).
Geographical locations: Bethlehem, Israel, Jerusalem, Judea, Nazareth, Syria, temple (Jerusalem).
2. RESOURCES
3. BIBLIOGRAPHY
3.1 Manuscripts and Editions
The manuscripts listed here are those of the J and I Compilations, into which the Book of the Nativity of the Savior has been incorporated. The sigla are those of Apocrypha Hiberniae I: Evangelia infantiae.
3.1.1 Latin (J Compilation)
Arundel Recension (=JAr; BHL 5345m)
A London, British Library, Arundel 404, fols. 1r–19r (14th cent.) ~ chs. 1–142
L Karlsruhe, Badische Landesbibliothek, Aug. 63, fol. 24v (1385) ~ chs. 1–7 only
M Montpellier, Bibliothèque de la Faculté de médicine, 55, fols. 94r–97r (ca. 800) ~ chs. 1–21 only
W Vienna, Österreichische Nationalbibliothek, Cod. 13707, fols. 207r–211r (1472) ~ chs. 59–102, 110 only
V Trier, Stadtbibliotek, 550/1538, fols. 9r–47v (end 14th cent.)
Vbis Trier, Stadtbibliotek, 615/1558, fols. 47r–63r (15th cent.) = a copy of V
Z Milan, Biblioteca Trivulziana, N 430, fols. 37r–57r (12th cent.)
Hereford Recension (=JHer; BHL 5345p)
H Hereford, Cathedral Library, O.III.9, fols. 114v–133v (13th cent.)
C Alençon, Bibliothèque municipale, 17, fols. 99r–121r (13th cent.)
Bonaccorsi, Giuseppe. Vangeli apocrifi. Florence: Libreria Editrice Fiorentina, 1948 (reprint of chs. 59–76, 81–85, 87, 89–96 of James’ edition of A, pp. 232–59).
Canal, José M. “Antiguas versiones latinas del Protoevangelio de Santiago.” Ephemerides mariologicae 18 (1968): 432–73 (edition of M, which contains only chapters 1–21 of JAr, pp. 434–41).
__________. “Versión latina A ‘James’ del Protoevangelio de Santiago.” Marianum 56 (1994): 17–69 (edition of V, pp. 35–69).
de Santos Otero, Aurelio. Los Evangelios apócrifos: Colección de textos griegos y latinos, versión crítica, estudios introductorios y comentarios. 13th ed. Biblioteca de autores cristianos 148. Madrid: Biblioteca de autores cristianos, 2006 (reprint of chs. 62–76 and 89–96 of James’ edition of A, pp. 254–69).
Ehrman, Bart D., and Zlatko Pleše. The Apocryphal Gospels: Texts and Translations. New York: Oxford University Press, 2011 (reprint of Kaestli and McNamara’s edition of JAr, chs. 59–97, pp. 118–55).
James, M. R. Latin Infancy Gospels. Cambridge: Cambridge University Press, 1927 (editio princeps of A and H, pp. 2–95).
Kaestli, Jean Daniel, and Martin McNamara. “Latin Infancy Gospels: The J Compilation.” Pages 623–880 of vol. 2 of Apocrypha Hiberniae I: Evangelia Infantiae. Edited by Martin McNamara et al. 2 vols. CCSA 13–14. Turnhout: Brepols, 2001 (edition of JAr and JHer on the basis of all manuscripts listed above, with the exception of Vbis, pp. 672–880).
3.1.2 Middle Irish (I Compilation)
3.1.2.1 The Gospel History (=InfLB)
B Dublin, Royal Irish Academy, 23 P 16 (1230) (the Leabhar Breac), pp. 133b–144b (1408–1411)
E London, British Library, Egerton 1781, pp. 153b–172a (ca. 1484-1487)
F Dublin, Royal Irish Academy, 23 E 29 (1134), pp. 96a–108b (15th cent.)
P Dublin, Royal Irish Academy, 24 P 25 (475), fols. 23, 26r (1408–1411) ~ fols. 24 and 25 missing
T Dublin, Trinity College, H.2.17 (1319), pp. 490-491 ~ fragments
Hogan, Edmund, ed. and trans. The Irish Nennius from L. na Huidre and Homilies and Legends from L. Brecc: alphabetical index of Irish neuter substantives. Todd Lecture Series 6. Dublin: Dublin University Press, 1895 (edition and translation of Leabhar Breac 58–108, pp. 38–85).
McNamara, Martin, et al., eds. “The Infancy Narrative of the Leabhar Breac and Related Manuscripts.” Pages 247–439 in vol. 1 of Apocrypha Hiberniae I. Evangelia Infantia. Edited by Martin McNamara et al. 2 vols. CCSA 13–14. Turnhout: Brepols, 2001 (introduction, pp. 249–95; edition and translation of InfLB by Pádraig Ó Fiannachta, Brian Ó Cuív, and Caoimhín Breatnach, pp. 298–439).
3.1.2.2 The Birth of Mary and Birth of Christ
Dublin, Royal Irish Academy, 23 O 48 a-b (476) (the Liber Flavus Fergusiorum), II, fols. 2r–6[7]v (1435–1440)
McNamara, Martin, et al., eds. “The Liber Flavus Fergusiorum Infancy Narrative.” Pages 135–245 in vol. 1 of Apocrypha Hiberniae I. Evangelia Infantia. Edited by Martin McNamara et al. 2 vols. CCSA 13–14. Turnhout: Brepols, 2001 (edition of InfLFF by Diarmuid Ó Laoghaire and Caoimhín Breatnach, pp. 148–245).
3.1.3 Middle Dutch
There is a versified version of certain sections of the J Compilation in Der Leken Spieghel (“The Layman’s Mirror”) by Jan van Boendale (1280–1351).
Mak, Jacobus Johannes. “Boendale-studies: III. Boendale en ‘Pseudo-Petrus.’” Tijdschrift voor Nederlandse taal- en letterkunde 77 (1959): 65–111.
3.2 Concordances and Synopses
Elliott, J. K. A Synopsis of the Apocryphal Nativity and Infancy Narratives. 2nd rev. and enl. ed. New Testament Tools, Studies, and Documents 51. Leiden: Brill, 2016.
3.3 Modern Translations
3.3.1 English
Cartlidge, David R., and David L. Dungan, eds. Documents and Images for the Study of the Gospels. 3rd ed. Minneapolis: Fortress, 2015 (chs. 68–69 and 71–74 of James’ edition of A, pp. 87–88).
Cullmann, Oscar. “Infancy Gospels.” Pages 414–69 in vol. 1 of New Testament Apocrypha. Edited by Wilhelm Schneemelcher. Translated by R. McL. Wilson. 2 vols. Louisville: Westminster/John Knox, 1991–1992 (chs. 73–74 of James’ edition of A, p. 466).
Ehrman, Bart D., and Zlatko Pleše, eds. and trans. The Apocryphal Gospels: Texts and Translations. New York: Oxford University Press, 2011 (chs. 59–97 of JAr in Kaestli and McNamara’s edition, pp. 118–55).
__________, trans. The Other Gospels: Accounts of Jesus from Outside the New Testament. New York: Oxford University Press, 2014 (chs. 59–97 of JAr in Kaestli and McNamara’s edition, pp. 60–77).
Elliott, J. K. The Apocryphal New Testament: A Collection of Apocryphal Christian Literature in an English Translation. Oxford: Clarendon, 1993 (chs. 72–74 of James’ edition of A, p. 110).
Herbert, Máire, and Martin McNamara. Irish Biblical Apocrypha: Selected Texts in Translation. London: T&T Clark International, 2004 (chs. 59–75 of the Liber Flavus Fergusiorum, pp. 27–32; chs. 87–96 of the Leabhar Breac, pp. 36–42).
Hogan, Edmund, ed. and trans. The Irish Nennius from L. na Huidre and Homilies and Legends from L. Brecc: alphabetical index of Irish neuter substantives. Todd Lecture Series 6. Dublin: Dublin University Press, 1895 (Irish text and translation of Leabhar Breac 58–108, pp. 38–85).
James, M. R. Latin Infancy Gospels. Cambridge: Cambridge University Press, 1927 (chs. 73–74 of A and H, pp. xx–xxi; reprint of chs. 58–95 of Hogan’s translation of the Leabhar Breac, pp. 101–19).
Kaestli, Jean-Daniel. “Mapping an Unexplored Second Century Apocryphal Gospel: The Liber de Nativitate Salvatoris (CANT 53).” Pages 506–33 in Infancy Gospels: Stories and Identities. Edited by Claire Clivaz, Andreas Dettwiler, Luc Devillers, and Enrico Norelli. Wissenschaftliche Untersuchungen zum neuen Testament 281. Tübingen: Mohr Siebeck, 2011 (chs. 67–80 of JAr and JHer in Kaestli and McNamara’s edition, pp. 534–59).
McNamara, Martin, et al., eds. “The Infancy Narrative of the Leabhar Breac and Related Manuscripts.” Pages 249–439 in vol. 1 of Apocrypha Hiberniae I: Evangelia Infantiae. Edited by Martin McNamara et al. 2 vols. CCSA 13–14. Turnhout: Brepols, 2001 (translation of InfLB by Pádraig Ó Fiannachta, Máire Herbert, and Caoimhín Breatnach, based on the edition by Ó Fiannachta, Ó Cuív, and Breatnach, pp. 298–439).
McNamara, Martin, et al., eds. “The Liber Flavus Fergusiorum Infancy Narrative.” Pages 137–245 in vol. 1 of Apocrypha Hiberniae I: Evangelia Infantiae. Edited by Martin McNamara et al. 2 vols. CCSA 13–14. Turnhout: Brepols, 2001 (translation of InfLFF by Diarmuid Ó Laoghaire, Máire Herbert, Caoimhín Breatnach, based on the edition of Ó Laoghaire and Breatnach, pp. 148–245).
3.3.2 French
Couchoud, Paul-Louis. Review of Latin Infancy Gospels, by M. R. James. Revue de l’histoire des religions 95 (1927): 96–103 (ch. 74 and chs. 93–94 of James’ edition of A, pp. 98–100).
3.3.3 German
Cullmann, Oscar. “Kindheitsevangelien.” Pages 330–72 in vol. 1 of Neutestamentliche Apokryphen in deutscher Übersetzung. Edited by Wilhelm Schneemelcher. 5th ed. 2 vols. Tübingen: Mohr Siebeck, 1987–1989 (chs. 73–74 of James’ edition of A, p. 370).
Ehlen, Oliver. “Das Evangelium der Arundel Handschrift (London, British Library, Arundel 404).” Pages 1003–1012 in Antike christliche Apokryphen in deutscher Übersetzung. Edited by Christoph Markschies and Jens Schröter. Tübingen: Mohr Siebeck, 2012 (chs. 59–86 of JAr in Kaestli and McNamara’s edition, pp. 1005–1012).
Schneider, Gerhard. Evangelia infantiae apocrypha: Apokryphe Kindheitsevangelien. Fontes Christiani 18. Freiburg: Herder, 1995 (chs. 62–75 of James‘ edition of A, pp. 197–211).
3.3.4 Italian
Bonaccorsi, Giuseppe. Vangeli apocrifi. Florence: Libreria Editrice Fiorentina, 1948 (chs. 59–76, 81–85, 87, 89–96 of James’ edition of A, pp. 232–59).
Erbetta, Mario. Gli apocrifi del Nuovo Testamento. 3 vols. Turin: Marietti, 1966–1981 (vol. 1.2, chs. 59–60, 62–76, 81–85, 87, 89–95 of James’ edition of A, pp. 206–17).
Moraldi, Luigi. Apocrifi del Nuovo Testamento. 2 vols. Classici delle religioni 5: Le altre confessioni cristiane. Turin: Unione tipografico-editrice torinese, 1971 (chs. 1–102 of James’ edition of A, vol. 1, pp. 116–50; chs. 1–100 of James’ edition of H, vol. 1, pp. 151–93).
3.3.5 Polish
Obrycki, Kazimierz, and Marek Starowieyski. “Księga o narodzeniu Zbawiciela, i o Maryi, i o położnej.” Pages 317–30 in vol. 1 of Apokryfy Nowego Testamentu. Edited by Marek Starowieyski. 3 vols. Krakow: Wydawnistwo WAM, 2003–2008 (chs. 59–76, 81–85, 89–95 of JAr, based on a preprint of Kaestli and McNamara’s edition).
3.3.6 Spanish
de Santos Otero, Aurelio. Los Evangelios apócrifos: Colección de textos griegos y latinos, versión crítica, estudios introductorios y comentarios. 13th ed. Biblioteca de autores cristianos 148. Madrid: Biblioteca de autores cristianos, 2006 (chs. 62–76 and 89–96 of James’ edition of A, pp. 254–69).
3.4 General Works
Bannister, A. T. Review of Latin Infancy Gospels, by M. R. James. Theology 16 (1928): 234–35.
Barcellona, Rossana. “Echi dal mondo antico nel racconto della natività: il Protoevangelium Jacobi e il Liber de nativitate Salvatoris.” Studia Philologica Valentina 20 (2018): 27–46.
Bauer, Walter. Review of Latin Infancy Gospels, by M. R. James. Theologische Literaturzeitung 53 (1928): 569–70.
Beyers, Rita. “Le charme discret de la Compilation latine de l’enfance.” Pages 351–67 in Analyse narrative et Bible: Deuxième Colloque international du RRENAB, Louvain-la-Neuve, avril 2004. Edited by Camille Focant and André Wénin. Bibliotheca Ephemeridum Theologicarum Lovanensium 191. Leuven: Peeters, 2005.
__________. “La Compilation latine de l’enfance. Une somme de la Tradition de l’enfance à découvrir.” Pages 61–82 in Marie et la sainte Famille. Les récits apocryphes chrétiens. Communications présentées à la session de la Société française d’études mariales. Espace Bernadette Soubirous Nevers, septembre 2005. Edited by Jean Longère. Études Mariales 2. Paris: Médiaspaul, 2006.
__________. “Dans l’atelier des compilateurs: Remarques à propos de la Compilation latine de l’enfance.” Apocrypha 16 (2005): 97–135.
__________. “The Transmission of Marian Apocrypha in the Latin Middle Ages.” Apocrypha 23 (2012): 117–40.
Cecchelli, Carlo. Mater Christi: La Vita di Maria nella storia nella legenda nella commemorazione Liturgica. 3 vols. Rome: Ferrari, 1954 (vol. 3, pp. 387–93).
Couchoud, Paul-Louis. Review of Latin Infancy Gospels, by M. R. James. Revue de l’histoire des religions 95 (1927): 96–103.
de Strycker, Émile. “Une ancienne version latine du Protévangile de Jacques avec des extraits de la Vulgate de Matthieu 1–2 et Luc 1–2.” Analecta Bollandiana 83 (1965): 365–410.
__________. La forme la plus ancienne du Protévangile de Jacques. Subsidia hagiographica 33. Brussels: Société des Bollandistes, 1961.
Gijsel, Jan. “Les ‘Évangiles latins de l’Enfance’ de M. R. James.” AnBoll 94 (1976): 289–302.
__________. Libri de Nativitate Mariae: Pseudo-Matthaei Evangelium: Textus et commentarius. CCSA 9. Turnhout: Brepols, 1997.
__________. “Het Protevangelium Iacobi in het Latijn.” L’antiquité classique 50 (1981): 351–66.
Gounelle, Rémi. “Joseph dans les récits de l’enfance irlandais (Leabhar Breac et Liber Flavus Fergusiorum) et dans leurs sources latines.” Rivista di Storia et Letteratura Religiosa 56 (2020): 369–92.
Hawk, Brandon W. The Gospel of Pseudo-Matthew and the Nativity of Mary. Early Christian Apocrypha 8. Eugene, OR: Cascade Books, 2019.
Kaestli, Jean-Daniel. “Mapping an Unexplored Second Century Apocryphal Gospel: The Liber de Nativitate Salvatoris (CANT 53).” Pages 506–59 in Infancy Gospels: Stories and Identities. Edited by Clare Clivaz et al. WUNT 281. Tübingen: Mohr Siebeck, 2011.
__________. “Le Protévangile de Jacques en latin: État de la question et perspectives nouvelles.” Revue d’histoire des textes 26 (1996): 41–102.
———. “Recherches nouvelles sur les ‘Évangiles latins de l’enfance’ de M. R. James et sur un récit apocryphe mal connu de la naissance de Jésus.” ETR 72 (1997): 219–33.
Kehl, Alois. “Der Stern der Magier: Zu §94 des lateinischen Kindheitsevangeliums der Arundel-Handschrift.” JAC 18 (1975): 69–90.
König, Eduard. Review of Latin Infancy Gospels, by M. R. James. Theologisches Literaturblatt 50 (1929): 51–52.
Lagrange, Marie-Joseph. “Un nouvel Évangile de l’Enfance, édité par M. R. James.” RB 37 (1928): 544–57.
Landau, Brent C. Revelation of the Magi: The Lost Tale of the Wise Men’s Journey to Bethlehem. San Francisco: Harper Collins, 2010 .
———. “The Sages and the Star-Child: An Introduction to the Revelation of the Magi, An Ancient Christian Apocryphon.” Th. D. diss., Harvard Divinity School, 2008 (pp. 202–13).
McNamara, Martin. The Apocrypha in the Irish Church. Dublin: Institute for Advanced Studies, 1975.
__________. “De Initiis: Irish Monastic Learning 600-800 AD.” Eolas: Journal of the American Society of Irish Medieval Studies 6 (2013): 4–40.
__________. “Jesus in (Early) Irish Apocryphal Gospel Traditions.” Pages 685–739 in Jesus in apokryphen Evangelienüberlieferungen: Beiträge zu außerkanonischen Jesusüberlieferungen aus verschiedenen Sprach- und Kulturtraditionen. Edited by Jörg Frey and Jens Schröter. Wissenschaftliche Untersuchungen zum neuen Testament 254. Tübingen: Mohr Siebeck, 2010.
__________. “The ‘Leabhar Breac Gospel History’ against Its Hiberno-Latin Background.” Pages 23–53 in Felici curiositate: Studies in Latin Literature and Textual Criticism from Antiquity to the Twentieth Century: In Honour of Rita Beyers. Edited by Guy Guldentops, Christian Laes, and Gert Partoens. Instrumenta patristica et mediaevalia 72. Turnhout: Brepols, 2017.
McNamara, Martin and Jean-Daniel Kaestli. “The Irish Infancy Narratives and Their Relationship with Latin Sources.” Pages 41–134 in vol. 1 of Apocrypha Hiberniae I. Evangelia Infantiae. Edited by Martin McNamara et al. 2 vols. CCSA 13–14. Turnhout: Brepols, 2001.
Norelli, Enrico. Marie des apocryphes: Enquête sur la mère de Jésus dans le christianisme antique. Christianismes antiques. Geneva: Labor et Fides, 2009.
Robinson, James Armitage. Review of Latin Infancy Gospels, by M. R. James. JTS 29 (1928): 205–207.