No. Gamorrah is a city in the same region as Sodom. It was destroyed in the same catastrophe.

Yes, thank you Didymus.

Sodom and Gamorrah were both destroyed in the same act of God for their sins (mostly homosexuality).

I'd be willing to bet that there were documents from the two cities telling a different story than that of the bible, it still comes down to what you want to believe in.

TOTPD!

Actually, the breaking of bread was a tradition in his day. Read Exodus 12 for details. As was Baptism. It was called michvah, and was usually practiced in special pools rather than rivers, but the idea is essentially the same: that God washes away our sins and cleanses us to live for him.

And I find it strange that Jesus would laugh at his disciples blessing their food, when he himself blessed the bread and the cup he used to institute the Sacrament.

Now I will agree, Jesus took these rituals and did something new with them, but it is most certainly not true that he never performed a ritual at all.

But you will exceed all of them. For you will sacrifice the man that clothes me.

After saying these things, Jesus was troubled in his spirit, and testified, “Truly, truly, I say to you, one of you will betray me.” The disciples looked at one another, uncertain of whom he spoke. ... So that disciple [whom Jesus loved], leaning back against Jesus, said to him, “Lord, who is it?” Jesus answered, “It is he to whom I will give this morsel of bread when I have dipped it.” So when he had dipped the morsel, he gave it to Judas, the son of Simon Iscariot. Then after he had taken the morsel, Satan entered into him. Jesus said to him, “What you are going to do, do quickly.”

Without Judas, Christ would just be a myth.

First, we need to know some basic facts about this ancient Egyptian text, which was discovered in 1978 in a cave in Egypt. Since 1978, this manuscript has been circulating in various antiquities markets, but is now being released by National Geographic. The “Gospel of Judas” is a Coptic (language of ancient Egypt) translation made in the third or fourth century of an earlier (likely Greek) text dating sometime in the late second century (perhaps about 180 A.D.). Scholars are agreed that the original text was not written by Judas, but, as was common in ancient times, the name of Judas was attached to this anonymous writing (writings falsely attributed to a famous person are commonly called pseudepigraphic). This “Gospel of Judas” claims to speak about the final days of Jesus' life from the perspective of Judas, whose version differs from what we know from the New Testament Gospels.

The existence of the Gospel of Judas has been known for centuries, and thus is no “new” discovery (only the discovery of the Coptic manuscript is “new”). In writing against ancient heresies, the church father Irenaeus (130-200 A. D.) said that the Gospel of Judas originated in a Gnostic sect called the Cainites. He wrote: “They produce a fictitious history of this kind, which they label the Gospel of Judas.” Ancient gnostics, whose teachings were rejected by early Christians as heretical, generally taught that material creation is evil, entrapping what belongs to the divine or spiritual realm. Souls (spirit) are imprisoned in human bodies and are released (thus “saved”) and ascend to the spiritual realm through knowledge (gnosis).

The New Testament Gospels and Epistles, written in the second half of the first century, were soon circulated and authenticated themselves upon the church (not merely by popular vote in a political process, as is sometimes alleged today). Gradually they achieved canonical status and became the norm for orthodox Christianity. A significant number of apocryphal (non-canonical) works appeared from the second to sixth centuries. The Gospel of Judas is one among many of these non-authoritative books. Irenaeus' rejection of it illustrates the early Christian judgment that such writings were not to be regarded as the inspired Word of God.

On the basis of ancient non-canonical books—some expressly rejected as heretical by the early church—some modern writers have tried to cast doubts on biblical authority and Christian teachings. Best-selling books have achieved popularity by questioning Christian origins. Lutherans need to keep abreast of such developments, and especially in this age of general biblical illiteracy, become better informed regarding foundational biblical truths as they “make a defense” of the hope that is within them (1 Peter 3:15).