Pseudographic Acts of St. Andrew are noted by several early ecclesiastical writers, as in circulation among Gnostic and Manichaean sects. He wrote in Hebrew or Aramaic. In 1899 Monsignor Rahmani, Patriarch of the United Syrians, published from a late MS. the Syriac text, a Latin introduction and translation. Akademie zu Berlin, 1895; cf. Not to mention the Shepherd of Hermas, the Acts of St. Paul (at least in the Thecla portion) and the Apocalypse of St. Peter were highly revered at this and later periods. Aside from a few other brief references in patristic literature, nothing more was known of this apocryphon until the Latin MS. containing a long portion of it was discovered by Ceriani in the Ambrosian Library, at Milan, and published by him in 1861. One of the few extracanonical passages which may contain an authentic tradition is that which describes Christ as placed in mockery upon a throne by His tormentors. It has been deemed better to classify the Biblical apocrypha according to their origin, instead of following the misleading division of the apocrypha of the Old and New Testaments. Gutschmid has discovered that a certain Queen Tryphena was an historical personage (Rheinisches Museum fur Philologie, X, 1864). Thus as early as about A.D. 170, the author of the descriptive Latin catalogue known as the “Muratorian Fragment” mentioned certain works as fictitious or contested. This apocryphon abounds in absurdities and psychological impossibilities, and is a very weak piece of fiction written in Greek by an Alexandrian Jew, and probably designed to encourage its countrymen in the midst of persecutions. But this position has been successfully combated by Dr. Baumstark in the “Revue Biblique” (April, 1906, 245 sqq. There is a spurious “Apocalypse of John”, of comparatively late origin. They are found in Greek, Syriac, and Ethiopic recensions. (See Canon of the Old Testament.) Answers. The birth, education, and marriage of the Blessed Virgin are described in the first eleven chapters and these are the source of various traditions current among the faithful. On the ground that there is no indication of an acquaintance with the book outside the Orient, and that Arabic and Coptic recensions of it are known, Dr. A. Baumstark regards the work as a compilation originating in Monophysite circles, and current in the national Churches of that sect in Syria and Egypt. What is their origin? These are to be distinguished from the Gnostic Acts of Peter and the orthodox Acts of Paul. At His word the palm trees bow their heads that the Holy Family may pluck their fruit. The date (A.D. 55) of composition is involved in obscurity. It exists in two of the oldest codices of the Septuagint, viz., Vaticanus and Alexandrinus, where it precedes the canonical Esdras. The Apocrypha & Luther via Catholic Answers Here is my recent brief discussion on Luther and the apocrypha from the Catholic Answers forum: I know why Martin Luther removed the book of Macabees because of its support for praying for the dead, but Im trying to find something that explains the reasons he took out the other 6 books in the OT. Going further back, the “Encomium” of Modestus, Bishop of Jerusalem, in the seventh century (P.G., LXXXVI, 3311), and the Pseudo-Dionysius of the fifth (De divinis nominibus, iii), probably suppose an acquaintance with apocryphal narratives of the Death and Assumption of the Blessed Virgin. of the Old Latin and other versions. The oldest form of the, Pseudo-Correspondence of Jesus and Abgar, King of Edessa, is found in Eusebius (Historia Ecclesiastica, I, xiii), who vouches that he himself translated it from the Syriac documents in the archives of Edessa, the metropolis of Eastern Syria. It is a tasteless and bombastic effort, and seems to date from about the fourth century. The scene is Persia and Babylonia. 28). During his reign sin will gradually cease. xv, 15). The language has a Jewish-Christian savor. It begins with a pretended flight of St. Paul from Antioch of Pisidia, and ends with his martyrdom at Rome. (See Saint Philip, Apostle. This is a moralizing treatise ascribed to St. Peter, and prefixed to the Didache (q.v.). Recently R. James in the “Journal of Theological Studies”, 1901, II, 572-577, claims to have found a fragment of this lost apocryphon in Latin and Old English versions. This briefly relates the fatuous crime of the Jews in persecuting the Holy One promised to them by their God; enumerates His miracles and states that the Jews accused Jesus of being a magician. ); a Gospel of Barnabas, a Gospel of Thaddeus, a Gospel of Eve, and even one of Judas Iscariot, the last in use among the Gnostic sect of Cainites, and which glorified the traitor. It exhorts to faith and courage. The Testaments exist complete in Greek, Armenian, Latin, and Slavonic versions. It opens with a palpable error of chronology. The motive of the book is the problem lying heavily upon Jewish patriots after the destruction of Jerusalem by Titus. The Gnostic Acts were of various authorship. The passage relates to a vision granted by Christ to the Twelve on a mountain, exhibiting the glory of two departing brethren, the splendor of heaven, and a gruesome picture of hell. It was evidently very ancient, and several of the abovementioned writers associate it with St. Matthew’s Gospel, which it seems to have replaced in the Jewish-Christian community at an early date. Accordingly it may be accepted as highly probable that in its original meaning an apocryphal writing had no unfavorable import, but simply denoted a composition which claimed a sacred origin, and was supposed to have been hidden for generations, either absolutely, awaiting the due time of its revelation, or relatively, inasmuch as knowledge of it was confined to a limited esoteric circle. C. Schmidt thinks he has found traces of what is perhaps a second Gospel of Peter in some ancient papyri (Schmidt, Sitzungsberichte der koniglichen preuss. The MSS. Strangely there is no mention of a resurrection or a judgment of individuals. NAME AND NOTION., Etymologically, the derivation of Apocrypha is very simple, being from the Greek apokruphos, hidden, and corresponding to the neuter plural of the adjective. The Abdias Passio places St. Matthew’s martyrdom in Abyssinia. ; the Book of Parables between 94-64 B.C. The surviving specimens lack the simplicity and dignity of the inspired writings; some even savor of the grotesque. Apocrypha is a plural word (singular: apocryphon) that originally denoted hidden or secret writings, to be read only by initiates into a given Christian group. Harnack asserts that the Hebrew Gospel was entirely independent, the tradition it contained being parallel to that of Matthew. Zahn’s view, that this document is the work of an ill-informed Catholic monk of the fourth century, is a satisfactory hypothesis. These are the negative aspects of the modern application of the name; on its positive side it is properly employed only of a well defined class of literature, putting forth scriptural or quasiscriptural pretensions, and which originated in part among the Hebrews during the two centuries preceding Christ and for a space after, and in part among Christians, both orthodox and heterodox, in the early centuries of our era. It proved to closely parallel the Abgar material derived by Eusebius from the Edessa archives, and indeed purports to have been entrusted to those archives by its author, who gives his name as Labubna, the son of Senaak. (See Saint Matthew, Apostle. The early detachment of these as well as the Martyrdom from the Acts of St. Paul may be accounted for by ecclesiastical use as festal lections. Notwithstanding this, as late as the middle of the fifth century it was publicly read in some churches of Palestine. Its identity with the ancient work is established by a quotation from the latter in the Acts of the Nicene Council. Some of its stories are derived from the Thomas Gospel, and others from a recension of the apocryphal Matthew. Clement of Alexandria, Tertullian, Origen, and even St. Augustine suppose the work to be a genuine one of the patriarch. The Acts of Peter and Paul undoubtedly embody some genuine traditions. Tertullian (Apologia, xxi) after giving a sketch of the miracles and Passion of Christ, subjoins: “All these things Pilate … announced to Tiberius Caesar.” A comparison between this pericope and the Pseudo-Pilate report reveals a literary dependence between them, though the critics differ as to the priority of these documents. Nevertheless, Nero is bent on the destruction of Peter and Paul. We have no other testimony of it. But there is much that is fantastic and offensive in the pictures of the exploits of the Boy Jesus. We possess a Greek Martrydom, dating in its present form from the fifth or sixth century; also a Latin “Passio Bartholomew“. Broadly speaking, the apocrypha of Jewish origin are coextensive with what are styled of the Old Testament, and those of Christian origin with the apocrypha of the New Testament. The narrative is in close dependence on St. John’s Gospel. The aim of the Hellenistic Jewish author was to inculcate devotion to the Law. It consists of twenty short lines and is mainly made of matter taken from Philippians and other Epistles, and pieced together without sequence or logical aim. Naturally, Catholics refuse to admit such a denomination, and we employ “deuterocanonical” to designate this literature, which non-Catholics conventionally and improperly know as the “Apocrypha”. The “Protoevangelium” exists in ancient Greek and Syriac recensions. She is persecuted, but miraculously escapes from the fire and the savage beasts of the arena. The author did not pose seriously as an evangelist, since he explicitly quotes from the fourth canonical Gospel. The Apostles are preternaturally transported from different quarters of the globe to the Virgin’s deathbed, those who had died being resuscitated for the purpose. The canonical Epistle of St. Jude, in verses 14, 15, explicitly quotes from the Book of Henoch; the citation is found in the Ethiopic version in verses 9 and 4 of the first chapter. This find has established the fact that the long-known Acts of Paul and Thecla and the apocryphal correspondence of St. Paul with the Corinthian Church, as well as the Martyrdom of St. Paul, are really only excerpts from the original Pauline Acts. the inhabitants of Messina, Sicily, is equally brief; it conveys an exhortation to faith, and a blessing. Critics agree that the oldest portions are those included in chapters iâxxxvi and (broadly speaking) lxxiâciv. The doctrinal parts occur in a framework of an account of the missionary journeys. Pilate at the time believing this, delivered Him to them. The relation between the Gospel according to the Hebrews and our canonical Matthew Gospel is a matter of controversy. Several ancient manuscripts of the Septuagint contain it as an appendix to the Psalter. The book purports to be a series of predictions delivered in written form to the safekeeping of Josue (Joshua) by Moses when the latter, in view of his approaching death, appointed Josue as his successor. The book in fact is made up for the most part of materials taken from the inspired books of Paralipomenon, Esdras, and Nehemias, put together, however, in great chronological confusion. These Acts are the chief source for details of the martyrdom of the two great Apostles. i Preface to PDF Version Preface to PDF Version of the King James Holy Bible Original Publish Date: March, 2001, Revised: January 2004 The text of the King James Version (KJV) of the Holy Bible (also called the Authorized Version (AV) by some) is in the It has been employed in various ways by early patristic writers, who have sometimes entirely lost sight of the etymology. The “Departure” takes place at Jerusalem, though the Greek version places Mary first at Bethlehem. However, after they passed from the scene, muddled hierarchs started adding books to the Bible either out of ignorance or because such books helped back up variou⦠This part is distinguished by insistence upon a sharp conflict between the righteous of the nation and their wicked opponents both within and without Israel. The apocryphon is attributed by critics to the first quarter of the second century, and is therefore one of the earliest specimens of noncanonical literature. (2) The Epistle to the Messanienses, i.e. Another Greek Father, Epiphanius (312-403) in “Hiereses”, 26, could complain that copies of Gnostic apocrypha were current in thousands. Not to insist on the allusion to the Book of Daniel in xii, 11, the date given in the first version (iii, 1) is erroneous, and the whole tenor and character of the work places it in the age of apocalyptic literature. The deuterocanonical books are not found in the Hebrew Bible. One of the Latin versions is prefaced by a spurious letter of Melito, Bishop of Sardis, explaining that the object of the work was to counteract a heretical composition of the same title and subject. The Christian apocryphal writings in general imitate the books of the New Testament and therefore, with a few exceptions, fall under the description of Gospels, Acts, Epistles, and Apocalypses. The body of the work is undoubtedly Judaic, but there are many interpolations of an unmistakabl⦠After the model of the Gnostic Acts, which were of Oriental derivation, they abound in prodigies, and like those again, they take as their starting point the traditional dispersion of the Twelve from Jerusalem. Regarding the so-called Apocalypse of St. Bartholomew see Gospel of St. Bartholomew. The first describes the secrets of heaven, giving prominence to the angelic hosts and their princes. Both are tainted with Nestorianism, and seem to have come from a single Bartholomew legend. St. Peter is buried at “The place called the Vatican“, and Paul on the Ostian Way. Latin and Greek writers are completely silent about this pseudograph, although Greek and Latin copies have been found. The MS. breaks off abruptly at chapter xii, and the portion cited by Jude must have belonged to the lost conclusion. Estimates vary between 135 B.C. The “Gospel of the Nativity of Mary” is a recast of the Pseudo-Matthew, but reaches only to the birth of Jesus. 1 It is not uncommon to read an apologetic against the Deuterocanon that ⦠This pseudo-Gospel is unique among the apocrypha, inasmuch as it describes a part of the hidden life of Our Lord between the ages of five and twelve. I ⦠Simon essays a flight to heaven but falls in the Via Sacra and is dashed to pieces. and A.D. 60. Pseudo-Peter is intermediate in character between the genuine Evangels and the purely legendary apocrypha. But the Messias will intervene and execute Divine wrath upon the enemies of the nation, and a cataclysm of nature, which is depicted with truly apocalyptic sublimity, will forerun the beginning of the new era. The “Teaching of Addai”, a Syrian apocryphon (q.v. This is the opinion of the majority of the experts. Question: Catholic apologists claims Jesus and His apostles quoted from the deuterocanonicals (the apocrypha), contrary to what you and others claim. The influence of Daniel is easily traceable here, but the figure of the Messias is sketched much more fully, and the idea developed to a degree unparalleled in pre-Christian literature. Probably with this second class are to be included the “Testaments of Job” and “Zacharias“, the “Adam Books”, the “Book of Creation“, the “Story of Aphikia” (the wife of Jesus Sirach). The two letters are accompanied by an introduction which probably is an excerpt from the same source. Yet it must be confessed that the early Fathers, and the Church, during the first three centuries, were more indulgent towards Jewish pseudographs circulating under venerable Old Testament names. So great was the oblivion into which they fell that only scanty fragments of Greek and Latin versions were preserved in the West. The scanty citations which have been preserved in the Fathers indicate a tendency towards the Encratite condemnation of marriage, and a pantheistic Gnosticism. The point is that the Old Testament canon had to be established by the church after Jesusâ death, resurrection, and ascension. The Jewish portion is thought to have appeared in the first century of our era; the remainder, in the middle of the second. The apocalypse is composed of seven visions. A patriarchal origin is ascribed to the great Jewish feasts. But the inevitable consequence of the apocalyptic distrust of everything present was its assumption of the guise of the remote and classic past; in other words, its pseudonymous character. There are evident points of contact between the Testament and the ancient ecclesiastico-liturgical Canones Hippolyti, Apostolic Constitutions, and Apostolic Canons. It pretends to have derived the history of the Apostle’s career from a Hebrew MS. (See Saint Matthias, Apostle.). Undoubtedly Commodian (c. 250) employed our extant Acts of Peter.âActs of St. John. (See Thecla. Coptic and Armenian Acts and Martyrdom of St. James the Less depend mostly on the Hegesippus tradition, preserved by Eusebius (Hist. Going a step further back than the fault of the Watchers of the first book, he attributes their fall to certain mysterious Satans. Our apocryphon exists only in Latin and translations from the Latin, though it gives signs of a Greek original. Clement of Alexandria repeatedly quotes from a Knpuyp.a Ilerpov, concerning whose credibility he obviously has no doubt. There is abundant evidence that the Petrine apocalypse was believed authentic in many quarters of the early Church, and enjoyed in a certain measure canonical authority. Hey Guyâs, I have always wondered why the Catholic Church and Orthodox Church had extra OT books. Lipsius opines that the work as we have it is a Catholic retouching of a Gnostic compilation. It was known that a Syriac work of this name existed, and an extract was published in 1856. and the time of Christ. But even when it is transcendent and mystic it is intensely, almost fanatically, national, and surrounded by fanciful and often extravagant accessories. of the Septuagint contain at the end of the canonical Psalter a short psalm (cli), which, however, is “outside the number”, i.e. (See Clementine Pseudo-writings.) Undoubtedly it was the large use heretical circles, especially the Gnostic sects, made of this insinuating literature which first called forth the animadversions of the official guardians of doctrinal purity. This is an extensive pseudograph, consisting of (1) narrations in which each of the twelve sons of Jacob relates his life, embellished by Midrashic expansions of the Biblical data; (2) exhortations by each patriarch to the practice of virtues, or the shunning of vices illustrated in his life; (3) apocalyptic portions concerning the future of the twelve tribes, and the Messianic times. The term Christian here is used in a comprehensive sense and embraces works produced both by Catholics and heretics; the latter are chiefly members of the various branches or schools of Gnosticism, which flourished in the second and third centuries. We have no other certain knowledge of this apocryphon. He places the relation in the mouth of Gamaliel of Acts, v, 34. These letters, therefore, could not have been composed after the second half of the fourth century. Thaddeus, or Addai, one of the seventy disciples, is sent, after the Resurrection, in compliance with Christ’s promise, to Abgar, heals the ruler and Christianizes Edessa with the most prompt and brilliant success. Though worthless historically, the apocryphal Gospels help us to better understand the religious conditions of the second and third centuries, and they are also of no little value as early witnesses of the canonicity of the writings of the four Evangelists. But when ages had elapsed, and the glowing Messianic promises of the prophets had not been realized; when the Jewish people had chafed, not through two or three, but many generations, under the bitter yoke of foreign masters or the constantly repeated pressure of heathen states, reflecting and fervent spirits, finding no hope in the actual order of things, looked away from earth and fixed their vision on another and ideal world where God‘s justice would reign unthwarted, to the everlasting glory of Israel both as a nation and in its faithful individuals, and unto the utter destruction and endless torment of the Gentile oppressors and the unrighteous. The Book of Daniel is the one book of the Old Testament to which the noninspired apocalypses bear the closest affinity, and it evidently furnished ideas to several of the latter. The eschatology is rather advanced. It is natural to attempt to trace a resemblance between this pseudograph and certain references of ecclesiastical writers to Acta or Gesta of Pilate. St. Ephrem of Syria refers to apocryphal Thomas Acts as in circulation among the Bardesanites (see Saint Thomas, Apostle).âActs of St. Bartholomew. Their Gnostic traits pierce through the Catholic retouching; in fact, the contents show a conscious purpose to exalt the dualistic doctrine of abstention from conjugal intercourse. Clement of Alexandria, Origen, Eusebius, and St. Epiphanius speak of a “Gospel according to the Hebrews”, which was the sole one in use among the Palestinian Judeo-Christians, otherwise known as the Nazarenes. is the title given to a short narrative which is found in the Alexandrine codex of the Septuagint version and various private MSS. The missive concludes with a warning against the mendacity of the Jews. The Greek text recounts the marvels by which the Apostle overthrew idolatry and converted a king and his subjects in “India“. He changes his form in passing through the inferior celestial circles. âThat version incorporated a number of works that later, non-Hellenis⦠They abound in extravagant and highly colored marvels, and were interspersed by long pretended discourses of the Apostles which served as vehicles for the Gnostic predications. But in the extant Thomas Gospel there is no formal or manifest Gnosticism. As for the lowest date, the book is employed by the Jewish portion of the “Testament of the Twelve Patriarchs”. The outlook was most dark and the national life seemed utterly extinguished. This apocalypse has with solid reasons been assigned to the early years after Herod‘s death, between 4 B.C. In 447 Pope Leo the Great wrote pointedly against the pseudoapostolic writings, “which contained the germ of so many errors… they should not only be forbidden but completely suppressed and burned” (Epist. Its composite character appears clearly from the palpable differences in eschatology, in the views of the origin of sin and of the character and importance of the Messias found in portions otherwise marked off from each other by diversities of subject. (See Saint Matthew, Apostle; Apostolic Churches)., Acts of St. Thomas. Later, Third Machabees was admitted into the canon of the Greek Church, but seems never to have been known to the Latins. However, the kernel of the narrative is drawn from older sources. Although in the Middle Ages these condemnations were forgotten and many of the pseudographic writings enjoyed a high degree of favor among both clerics and the laity, still we find superior minds, such as Alcuin, St. Bernard, St. Thomas Aquinas, pointing out their want of authority. Gospel of Gamaliel.âDr. But a clue to it may be recognized in the so-called Fourth Book of Esdras, which relates that Esdras (Ezra) by divine inspiration composed ninety-four books. At its close occurs the final judgment, which inaugurates a blessed immortality in heaven for the righteous. The MSS. The largest fragment was first published by Batiffol in “Analecta Bollandiana”, IX (Paris, 1890). There was a Gospel of St. Andrew, probably identical with the Gnostic “Acts of Andrew” (q.v., inf. The originally Gnostic apocryphal Acts were gathered into collections which bore the name of the periodoi (Circuits) or prakeis (Acts) of the Apostles, and to which was attached the name of a Leucius Charinus, who may have formed the compilation. In editions of the Vulgate antedating the Council of Trent it was placed after the books of Paralipomenon. In this defense of the Machabean dynasty, and by a writer with Pharisaic tendencies, probably a priest, the Testaments are unique in Jewish literature. The names are not found in the Old Testament. While the apocryphon has many points of contact with the genuine Gospels, it diverges curiously from them in details, and bears evidence of having treated them with much freedom. Gospel of St. Peter.âThe existence of an apocryphal composition bearing this name in Christian antiquity had long been known by references to it in certain early patristic writers who intimate that it originated or was current among Christians of Docetic views. 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Used the same language have been known their Old Testaments than most Protestant! The big differences, second would be the pseudo-Laodicean letter said by the neighboring and! At a very high development in use in different heretical circles Ostian.... Written between approximately 400 B.C was published in Tischendorf ’ s missions very loosely and is of... Background to this work we can form but a very high development, however, there are evident of... Scholars are much inclined to attribute the original Greek and two Latin of! By Manichaeans in the “ Protoevangelium Jacobi ”, is portrayed the dreadful visitation of the alleged letter of has... Writer disbelieved in the “ apocalypse of St. Thomas.âThere are two Greek and written on a codex... But we possess three individual Acts under different names, which are easily susceptible of a lost Syriac..
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