Early Christian Apocrypha

Based on “The Fathers of the Church” by Hubertus Drobner

INTRODUCTION

The New Testament

The first five Christian centuries yielded multiple works of the four literary genres (Gospels, Acts of the Apostles, Letters and Apocalypses) of the New Testament; all of them with the initial intention of providing a literary record of the authentic teaching of Christ.

Not all writings demonstrated the same quality and reliability, with the result that individual communities with local variations admitted only a portion of these writings for publication in the liturgy and acknowledge them as Holy Scripture. By the middle of the Second Century an initial consensus emerged from tradition, forming a decisive criterion in the formation of the new Testament Canon.

During the second century heterodox strands in the church – especially the gnostics – began to write and revere “holy books” that they likewise placed under apostolic authority in order to legitimate their heretical doctrines.

Thus the Church was forced to determine authoritatively what books contained the authentic truth of the faith, deserved reverence as Holy Scripture and could be used in public proclamation. By the end of the second century this process was largely complete even if the final boundary of the 27 canonical books was not established until the fourth century.

The final shape of the NT Cannon of the Greek Church is found first in the 39th festal letter of Athanasius at Easter 367. Its counterpart in the West is contained part two of the decretum gelasianum, first three parts of which probably originated in a Roman synod under Pope Damasus in 382.

All other works that claim apostolic authority but are not part of the Canon are called “apocrypha” by the Church. Gnosticism held them in such high esteem that only fully initiated members of the Gnostic communities were allowed to attain knowledge from them; while the Orthodox Church in its defense gave them the meaning of “false, heretical, reprehensible.”

However the term was applied to all writings, whose origin was unknown and which did not demonstrate the same reliability as the canonical books. Many contain reliable bases of ecclesiastical theology and piety such as Mariology, but they were not canonized, because they were overgrown with legends and abstruse miracle accounts,

They continued to relate to the NT in terms of their attribution, content and form. Beginning with the second century there are three types to be distinguished:

Books especially gospels and acts of apostles, intended to supplement the incomplete account of the canonical books (e.g. the childhood of Mary and Jesus or the fate of an apostle)
writings in competition with canonical books, seeking to legitimate the heretical doctrines of specific groups, sects or local customs and traditions.
A group of writings seeking to solve apologetic or dogmatic problems on the basis of an assumed apostolic authority.

The Old Testament

The Hebrew Canon was not established until close to the end of the first century, when the differentiation between Judaism and Christianity was already progressing. The Greek translation of the Hebrew text was called the Septuagint on the basis of the tradition that 72 inspired scribes from Palestine translated the Pentateuch on behalf of the Egyptian King Ptolemy II. The Septuagint included a number of OT writings that subsequently were not adopted in the Hebrew canon.

Christianity considered these as so-called deuterocanonical works. They comprise the Greek additions to Daniel and Esther, Baruch, the Epistle of Jeremiah, 1 and 2 Maccabees, Judith, Tobit, Sirach and the Wisdom of Solomon. Protestantism removed them again, but the Catholic Church at the Council of Trent reaffirmed them.

1. GOSPELS

A. Literary Genre

Closest to the canonical gospels are those following the synoptic tradition, such as the Gospel of Peter, the Gospel of the Nazarenes and the Gospel of the Ebionites.
The latter two gospels belong to the Jewish Christian gospels which are close to the Gospel of Matthew.
Heterodox gospels aim to legitimate their doctrine that diverge from those of the Church at large. This is particularly true of the gnostic movement, from which we possess a wealth of gospel writing since the discovery of the Nag Hammadi library, such as the Pistis Sophia, the two Books of Jeu, the Gospel of Thomas, the Gospel of Bartholomew and many others.
There arose a large group of writings that supplemented the canonical gospels. They concern mostly the prehistory of the birth and childhood of Jesus. Most significant amongst these infancy gospels is the Protoevangelium of James followed by the Arabic Infancy Gospel, the Gospel of Pseudo Matthew and the Infancy Gospel of Thomas.

The circle of people treated is then expanded to the parents and relatives of Jesus, such as the History of Joseph the Carpenter. These works provide the origin for instance of the names of Mary’s parents joachim and Anna, of the ox and donkey at Jesus’s manger and the number of names of the Magi. Popular pious fantasies concern themselves with the faith of the individuals involved and with Jesus descent to Hades in the Acts of Pilate and the Gospels of Nicodemus, Bartholomew and Gamaliel.

B. Protoevangelium of James

It originated in Egypt in the second half of the second century and was later expanded. The Western Church rejected it as apocryphal in the Decretum gelasianum (circa 500) with a result that it fell into oblivion. The Eastern Church however continued to cherish it. Since it deals with the prehistory of the birth of Jesus, chronologically it would’ve been ordered as the first gospel.

Part one narrates the origin, birth and childhood of Mary up to the conception of Jesus. Joachim and Anna a wealthy and devout couple suffering childlessness are miraculously granted a daughter. From age 3 they have her raised as a virgin in the temple of Jerusalem, where she is fed by an angel. At 12 she is entrusted to Joseph, who already has adult sons and whom God chooses through a miraculous sign. A dove comes out of Joseph’s walking stick and flies onto his head. Together with the other temple virgins Mary weaves a veil for the temple. This is followed by the angel’s annunciation, her visit to Elizabeth and Joseph’s consternation, when he finds Mary six months pregnant. An angel instructs Joseph about the divine origin of the child.

Part two starts with the birth of Jesus. On the way to Bethlehem, Joseph has to leave Mary behind in a cave, because her time has come and he proceeds to look for a midwife. The midwife shares the marvellous birth of the child and to her amazement discovers Mary’s unchanged virginity. After the birth she shares this with a second midwife named Salome, who re-examines Mary in unbelief and whose hand withers as a result. The infant Jesus however heals her.

Part three tales of the martyrdom of Zachariah. Because Herod was deceived by the Magi and is not able to seize either Jesus or John, he has Zachariah murdered,

C. Coptic Gospel of Thomas

Not to be confused with the Infancy Gospel of Thomas or with the Book of Thomas the Contender, it contains 114 dominical sayings.

D. Epistle of the Apostles

It belongs to the dialogues between the risen Christ and his disciples. This genre is generally associated with gnostic circles, but this episode is different. Secret revelations given to individuals are countered with a dialogue betweenn Christ and all the apostles. It defends Christ’s true deity, the reality of his incarnation and resurrection and Jesus’ descent to Hades to the saints of the old covenant. The letter concludes with an apocalyptic view of the end time and with the Ascension of Christ.

It offers an orthodox alternative to Docetism, the early heresy that Christ’s body was not human, but either a phantasm or of real but celestial substance, and that therefore his sufferings were only apparent.

E. Gospel of Nicodemus

It is composed of two parts: The Acts of Pilate and Christ’s Descent into Hell. The compilation of 425 is made up of earlier material.

The Acts of Pilate were further divided into two parts. Chapters 1 to 11 is an account of Jesus’s trial before Pilate, his crucifixion and his burial. Theologically they are intended as a defence of Jesus’s virgin birth over against the Jewish slander that Jesus was the son of Mary from an illegitimate relationship with a Roman soldier called Pantera. Pilate is depicted as an opponent of Jesus’s crucifixion to the extent that the Syrian church venerates him as a saint. To this day he has a place in the calendar of saints of the Coptic church.

It was written that after his death he was not able to find peace either in the Tiber or in the Rhone. His grave was surrounded by raving spirits from hell, until he was finally cast into a mountain lake. The mountain named after him to this day is by Lake Lucerne in Switzerland.

In chapters 12 to 16 there is a meeting in the Sanhedrin in Jerusalem after the death of Jesus, in which the resurrection is proclaimed. Nicodemus and Joseph of Arimathea testify for Jesus, albeit without being able to persuade the Jews.

In the final part of chapters 17 to 21, two sons of Simeon in their deceased state encounter Jesus in Hades. They are then raised with him and write this down in the presence of the high priest in Jerusalem. The account begins with the first ray of light penetrating the darkness of Hades thus raising the patriarchs, the prophets and John the Baptist. Their predictions concerning the Messiah are now being fulfilled.

Satan and Hades up in a feud because the insatiable Hades swallowed up Jesus, although Jesus had demonstrated his divine power in his miracles. The gates of the underworld open and Hades and Satan are conquered. The OT saints are raised, baptised in the Jordan and led into paradise with Christ.

II. ACTS OF THE APOSTLES

A. Literary Genre

The apocryphal acts may have been classified as popular literature, intended to provide readers with Christian entertainment, edification and instruction. They are probably associated with ancient novels whose five major elements were:

Travel
The virtues and powers of heroes
The world of wonders that the apostles encounter (cannibals, talking animals etc).
The persuasive element, displayed in speeches.
The erotic element finding expression in proper love but also in ascetic features

B. Acts of Peter

They are the earliest of the apocryphal acts and originated in Rome or Asia Minor between 180 and 190.

Part one probably took place in Jerusalem where Peter lived for 12 years and encountered Simon Magus.

Part two narrates his journey to Rome in obedience to a divine directive. After Paul left Rome on a mission to Spain, Simon is said to have surfaced in Rome and apart from a few of the faithful, won the local community of believers over to himself by amazing Romans with his miracles. Peter then takes up the attack against Simon performing even more convincing miracles and finally overcoming him in a head on public exhibition of miraculous powers. The final scene of this clash, in which Simon wants to demonstrate his flying skills from the top of a tall scaffold, but fails on account of Peter’s prayer and breaks a leg, has gained notoriety (including in Hollywood films).

The concluding part describes Peter’s martyrdom. His preaching of chastity attracts the indignation of Agrippa the Roman prefect. Four of Agrippa’s concubines leave him. Many wives separate from their husbands or refuse to share in the sexual intimacy of marriage.

With arrest impending Peter flees from Rome on the Via Appia where Christ appears to him and upon Peter’s question, Quo vadis, Domine? responds, “I’m going to Rome to be crucified a second time.” As a result Peter returns to Rome and suffers death by crucifixion upside down.

To this day the traditional site of the appearance is commemorated in a church built at that location and where Jesus’s footprints which he left behind at his Ascension venerated in the block of marble.

C. Acts of Paul and Thecla

They they were written by a presbyter in Asia Minor circa 185 – 195 and relate the deeds of Paul in the framework of a major travel story. As Paul travels from Damascus through Jerusalem, Antioch in Syria, Iconium, Antioch in Pisidia, Myra, Sidon, Tyre, Smyrna, Ephesus, Philippi, Corinth and Italy and finally to Rome, he preaches on the Resurrection and Chastity. This evokes unrest because wives turned away from their husbands and leads to his resultant persecution and miraculous rescue.

In Iconium the virgin Thecla is persuaded by Paul’s preaching and leaves her betrothed, who together with other men, whose wives also left them, bring charges against Paul before the proconsul. Paul is imprisoned, but at night Thecla gains access to him by bribing the guards. When this becomes public both are taken to court .

Paul is banned from the city and Thecla is condemned to be burned, but the fire does not touch her. In the next city, Antioch, she escaped death in the arena because none of the beasts attack her. Indeed a lioness defends her, until the lioness itself perishes. Thecla then steps into a pit full water and baptizes herself. Finally she is officially set free.

Correspondence between Paul and the Corinthians deals with questions concerning gnostic herisies, namely the rejection of the OT and the denial of God’s omnipotence, of the resurrection of the flesh of God as the creator of the world and of Christ as a son of God incarnated through Mary.

The Acts concludes with Paul’s martyrdom in Rome, where he arrives as a free man in contrast to the Lucan acts. Here his martyrdom is not the consequence of a sermon on Chastity, but, rather, of the proclamation of Christ as ruler of the aeons, so that Emperor Nero sees his power jeopardized.

Paul’s description as “a man, small of stature with a bald head and crooked legs, in a good state of body, with eyebrows meeting and nose somewhat hooked”, became the determinative for early Christian iconography, in which he is typically depicted as narrow-faced, goateed and bald.

III. LETTERS

A. Literary Genre

Many of them are handed down within larger works, as for instance 3 Corinthians in the Acts of Paul or Jesus’ correspondence with King Abgar of Edessa. Mention should be made of the Epistles of Paul and Seneca which made a considerable impression upon antiquity.

B. Letter of Barnabas

Eusebius and Jerome thought that it was thought that it was falsely attributed to Barnabas. It is believed to have been written in Egypt between 130 and 132. It constitutes the first comprehensible, spiritual interpretation of the entire OT as prophecy pointing to Christ and the Christian lifestyle, albeit in unprecedented radicality. Accordingly there never existed a covenant between God and the Jewish people, their understanding of the holy scripture being a fundamental misunderstanding. Christians alone are the recipients of the covenant and Scripture. They therefore discern scriptures christological and spiritual meaning behind the literal.

IV. APOCALYPSES

A. Literary Genre

The literary genre originated in Judaism and produced the book of Daniel as it’s most significant OT Apocalypse. Among the Christian apocalypse that of John is a accorded a special place. They have the following features:

They are written pseudonymously by a male of the past, who lends the work an authority that the author himself does not possess. They are written as a book that alleged to be ancient already; and it has to be kept secret until the predetermined time of the end. They contain precise verifiable surveys of history in future form, so as to arouse in the reader to confidence in the visions of the end as well. Human histories is divided into ages, the last one of which has now dawned.
The writer receives the message in an ecstatic vision or a dream, usually of the heavenly world. This reaches its apex in a throne room vision, in an encounter with God himself that legitimates the seer.
The visions occur in pictures and represent allegories, explained to the seer by an angel. by God or by Christ.

From the second century among Christian Apocalypses and Christian revisions of Jewish Apocalypses were the Testament of Abraham , the Greek Apocalypse of Ezra and 2 Enoch (Slavonic apocalypse).

The most significant Christian apocalypses are the Apocalypse of Peter, the Martyrdom and Ascension of Isaiah, the Apocalypse of Paul and the Apocalypse of Thomas.

B. Shepherd of Hermas

It was the most popular non-canonical writing of the early Christian centuries. It was written by Hermas a freed slave and small businessman between 130 and 140. In his first vision after his release he sees his mistress bathing in the Tiber. Seeing her beauty he wishes he had a woman such as this as his wife. Later on his way to the dwelling of the Sybil Cumae, he is translated by the spirit into a desolate area. There his former mistress appears to him and informs him that his desire was already sinful adultery in thought. Then there appears an old lady in brilliant garment, whom he assumes to be the sybil, but later learns she represents the personification of the Church. She calls Hermas and his entire family to repentance.

In the second vision, a year later, the old lady hands Hermas a heavenly letter, allowing Christianity a final period of repentance. She prompts Hermas to copy it and further visions and send them to Rome and other cities.

In the third vision the old lady becomes younger and shows Hermas the construction of a tower, which symbolizes the Church and whose perfection has to be delayed, until all Christians are perfected through repentance.

Finally in vision 5 a second revealer appears, an angel of repentance, in the form of a Shepherd, who in parables shows what ideal Christianity is.

C. Christian Sybillines

Traced back to the seventh century BC, initially the sybil was a mythical prophetess of superhuman age, of oriental, perhaps Persian origin. From the fifth century BC her oracles began circulating in Greece. Their prophecies contained promises of threat and misfortune and announced a new kingdom through liberation from the present oppression. In this way the oracles developed into political and anti-Roman propaganda.

The oracles were collected in 12 books between 180 BC and the third century AD. The Sybiellines were cited by many Church fathers and their influence continued into the Middle Ages, as seen in the hymn, Dies irae, Dante’s Devine Comedy and Michelangelo’s portrayals in the Sistine Chapel.