Biblical apocrypha

Apocrypha (also apocryphal writings; AltGr ἀπόκρυφος apokryphos, hidden '; plural ἀπόκρυφα apocrypha. ) Are texts that were not included in the Biblical canon, either on substantive grounds because they were not then known, from religious and political reasons, because they only incurred after completion of the canon, or because their authority was not universally accepted.

  • 3.1 apocryphal gospels fragments 3.1.1 Papyrus Egerton 2
  • 3.1.2 Secret Gospel of Mark
  • 3.1.3 Gospel of Peter
  • Papyrus Oxyrhynchus 840 3.1.4
  • Papyrus Oxyrhynchus 1224 3.1.5
  • 3.1.6 Papyrus Cairensis 10 735
  • 3.1.7 Fajjumfragment
  • 3.1.8 Strasbourg Coptic Papyrus
  • 5.1 Texts
  • 5.2 secondary literature

Term

The term was coined in the 2nd century by Christian theologians. At first he did not mean only " außerkanonisch ", but also " heretical ". He assessed the writings as heresy or forgery and was based mainly on texts of Gnosticism and its environment. The followers of Gnosticism ( Gnostic ) made ​​certain texts only to initiates accessible and marked it with the word " apocryphal " as a secret teachings.

At the end of the first century after Christ came in Judaism as part of the canonization of the Tanakh to a definition - and thus also to an exclusion of several fonts that are only included in the Septuagint. The Protestant churches assign them to the Apocrypha of the Old Testament (AT ), while the Catholic and Orthodox Church have included some of them in their canon. In the Apocrypha of the New Testament (NT ), however, the Christian denominations are largely agree that they do not belong to the Bible.

In relation to the New Testament except those canonical early Christian writings are now placed under this generic term in scientific usage, which do not belong to the writings of the so-called Apostolic Fathers. This term was coined in the 17th century to early Christian writings, of which one with the apostles' teaching assuming a match ( appointed to the mission resurrection witnesses of Jesus Christ ). The writings of the Apostolic Fathers made ​​in the period from about 90 to 150 AD It is doctrinal, pastoral letters or comments to already prescribed NT traditions. The limits to the actual Apocrypha are fluid. To these one is now also called Agrapha: orally transmitted words, dialogues and episodes of and about Jesus that are unknown in the NT tradition and in parallel - have been written down - even within writings of the Apostolic Fathers.

A Apocrypha is quoted security in the New Testament, namely Enoch in Jude 14, and Clement of Alexandria wrote around 200 AD a commentary on Revelation of Peter. Overall, however, references to the Apocrypha in the Fathers are rare. However, comparisons are made ​​difficult by the frequency of use of the canonical books, that many biblical passages registers do not take into account church fathers spending the Apocrypha. Unless that happens, such as Clement of Alexandria, they appear as hardly used. In the Gospels an assessment of their former use is hampered by the fact that we have only fragments of some apocryphal gospels. Therefore, we can not clearly classify different Gospels quotations in the Church Fathers - whether it is a reproduction from memory in order is a reference to a different manuscript tradition of a canonical gospel, or a reference to an apocryphal Gospel.

For the Christianity of the first centuries these apocrypha did not belong in any case the group of generally accepted writings.

Apocrypha of the Old Testament

The scope of the Old Testament is different in the Christian denominations: the Catholic and the Orthodox Church followed with their AT- canon of the Septuagint, while the Reformers their Bible translations laid the Hebrew Tanakh is based. Accordingly, such Jewish writings of the Apocrypha are counted in Protestantism that are not canonical in Judaism. They are as " useful " in the King James Bible, but not printed " sacred " writings in an appendix part. In modern editions of the King James Version they are no longer included in part in Bible translations from the Reformed tradition they were initially included ( Zurich Bible of 1531), but were later excluded.

The rules for the Protestant churches as apocryphal texts ( "At Reading " ) referred to in the Catholic Church partly as deuterocanonical writings and in the Orthodox Churches as Anaginoskomena. A modern expression of these writings, which seeks denominational neutrality is " late writings of the Old Testament ."

Even bible near non-canonical texts and books that are not written in Hebrew or the Hebrew original was not preserved, apply in all Christian denominations as apocryphal texts: for example, the Ethiopian and the Slavonic Book of Enoch, or the various apocalypses of Baruch ( 2 Baruch, 3 Baruch, 4 Baruch ).

Apocrypha according to the Tanakh and the Protestant canon

  • Book of Judith
  • Book of Wisdom
  • Book of Tobit ( according to the Vulgate and Luther " Tobias " )
  • Sirach
  • Baruch and Letter of Jeremiah
  • 1st Book of Maccabees
  • 2 Maccabees
  • Additions to Esther
  • Additions to the book of Daniel
  • Prayer of Manasseh

These documents are referred to in the King James Bible as " apocrypha " and published under that name and in this order.

All other apocrypha are not included as well.

Apocrypha according to the Catholic canon

The Apocrypha of Protestant canon - except for the Prayer of Manasseh - in Catholic Bible editions official part of the canon, moreover, there are still these parts:

Apocrypha of the New Testament

As New Testament Apocrypha Christian writings of the first centuries are called, are similar to the writings of the New Testament in content and form, but were not included in this. The claim of these writings to have been written by apostles or to report on the work of the apostles, was disputed by the church, which is why these writings were given the reputation of the Fake. The term " New Testament Apocrypha " is consistently used in Catholic and Protestant theology (as distinct from the term " Old Testament Apocrypha ").

To the extent such a claim did not exist, were reduced by 100 AD. or soon thereafter achieve a respectable position resulting außerneutestamentliche writings, such as the doctrinal writings of the Apostolic Fathers.

The New Testament Apocrypha are mainly a series of Gospels, often under the name of an apostle of Jesus (ie as Pseudepigraph ) were published in the period up to the 4th century. Many of these texts are not completely preserved in the original, but only in fragments or in translations. Some are even known only from quotations or references in the Fathers. Since the discoveries at Nag Hammadi, however, some of these texts were rediscovered in Coptic versions.

The original idea that the Apocrypha created until well after the New Testament writings and content depend on these, was differentiated by newer font finds:

  • The Gospel of Peter ( discovered 1886),
  • The Oxyrhynchus papyri, from 1897, unearthed only a small part has so far published,
  • The Egerton Papyrus (1935 ),
  • The Gospel of Thomas among the writings of Nag Hammadi ( 1945-47 ),

In some cases, it is considered that independent and older traditions of utterances of the historical Jesus have been preserved, especially in the Gospel of Thomas in research. Other biblical scholars see, however, just in this document such as a dependence on other Gospels, as well as some strong editorial adaptations, for example, under the influence of the so-called Gnosticism.

Many of these texts were not sufficiently known at the time of formation of the canon or not recognized as authoritative. Of these apocryphal texts writings are to be distinguished, which are also created at that time, but have found neither inclusion in the canon of the New Testament, were still used in communities that later became part of the United Church were, but were excreted as heretical. The distinction orthodox and heretical positions, in particular of the Great Church and Gnosticism, but took shape only in the early centuries and was founded kriteriologisch including by apologists such as Justin Martyr and Irenaeus of Lyons. It is therefore likely that many have later understood as " gnostic " and " heretical " not assessed communities and community members from the beginning other than Christianity different. The distinction " Orthodox Christian Apocrypha " and " heretical Gnostic writings" is therefore often problematic. Basically, it is assumed that the formation of the canon often along the emerging opposition went to retired as Häretiken positions so that texts on which to " heretic " could have been called, were eliminated from the canon in order to consolidate the great ecclesial identity.

The number of these is Apokryphen in the order of 100 (rather more ). They are informative with regard to the then- popular Christianity in and outside the Church, but without expanding the historical knowledge of Jesus and his apostles considerably. A subsequent recording of individual Apocrypha into the New Testament is not seriously considered, and of laymen, they are far less studied than the 27 books of the NT.

Not to be counted among the New Testament apocrypha texts which, although a similar revelation to lay claim as the Gospels, but are historically not detected in the first centuries, such as the Gospel of Barnabas, the revelations Jakob Lorber or the Holy Piby.

Fragments apocryphal Gospels

Papyrus Egerton 2

Ancient Codex fragment of an unknown gospel, found in Egypt in 1935 and first published.

Secret Gospel of Mark

Fragment of a letter from Clement of Alexandria to an otherwise unknown Theodoros of Alexandria. It describes a " more spiritual Gospel [ of Mark ] to use for those who have just been perfected ," and cited a pericope from this Gospel. The fragment was discovered in the monastery of Mar Saba in 1958 by Professor Morton Smith and first published in 1973. The original seems to have been lost.

Gospel of Peter

1886 a fragment was discovered in this hitherto only known notes Eusebius of Caesarea Gospel in Egypt. The manuscript is dated to the early 9th century, but the text was already widespread in the 2nd century in Egypt, as evidenced by some fragments thereof from Oxyrhynchus.

The fragment contains a shortened passion narrative with Peter as narrator. It starts with washing your hands of Pilate and Herod and the Jews has the sole blame for Jesus' death. Jesus' resurrection from the grave is happening here before many witnesses and with fantastic features. After the return of the disciples to Galilee, Jesus meets the First-Called three disciples Peter, Andrew and Levi on the Sea of ​​Galilee (Jn 21 EU).

Helmut Koester felt this was the oldest resurrection vision, which was omitted from the Gospel of Mark for theological reasons. Martin Dibelius, however, accepted the author was aware of all the canonical Gospels, this retold from memory and supplemented with Old Testament quotations. He did not know the legal situation in Palestine and its text contains strong anti-Jewish traits, so that Gerd Theissen estimated his value for the explanation of Jesus' death low.

Papyrus Oxyrhynchus 840

This tiny fragment was discovered in 1905 in Oxyrhynchus by Grenfell and Hunt. It contains, among other things, a dispute between Jesus and the Pharisees High Priest Levi on the rules for cleaning before entering the atrium of the Israelite temple by Jesus and his disciples ( cf. Mk 7.1 EU; 15.1 Mt EU). It emphasizes similar synoptic texts the internal and not the external purity which is given in full force with the Christian baptism.

It's a little on both sides written sheet (8.5 to 7 cm ), which had probably served as an amulet.

Some researchers such as Joachim Jeremias assume that it belonged to a pre-Marcan gospel. It would then be the oldest known fragment Gospels.

Papyrus Oxyrhynchus 1224

Remains of a papyrus book from Oxyrhynchus. The text was first discovered by Grenfell and Hunt ( in Ox. Pap. X, 1914, pp. 1-10) edited. Due to the poor condition of the leaves an identification with an apocryphal gospel was not possible so far. The writing suggests a dating of the fragment in the 4th century.

Papyrus Cairensis 10 735

Papyrus dating from the 6th or 7th century with fragments of a uncanonical gospel, but possibly also the text of the Gospels statement or a sermon. The content refers to the proclamation of the birth of Jesus and the Flight to Egypt with references to Mt 2:13 Lk 1.36 EU or EU.

Fajjumfragment

Short fragment with a shorter, older Supper scene. The papyrus copy from the 3rd century was found by G. Bickel 1885 in Vienna and 1887 published ( Mittheilungen from the collection of Archduke Rainer Papyrus I, 1887, pp. 54-61 ). " Fayyum is the putative location in Egypt formation. Presumably 60-65 AD "

Strasbourg Coptic Papyrus

The Strasbourg Coptic Papyrus, a fragment of an apocryphal gospel from the 5th or 6th century, located since 1899 in the possession of the Strasbourg National and University Library.

Gospels

The results summarized in this group texts are not necessarily Gospels in the narrower sense, ie narratives of the life and ministry of Jesus. However, it is revelation lyrics, so Gospels in the broader sense and / or Gospels because of the traditional name.

  • Gospel of the Egyptians: Greek Gospel of the Egyptians
  • Coptic Gospel of the Egyptians ( Gnostic )
  • Arabic Infancy Gospel
  • Armenian Infancy Gospel (Armenian )
  • Infancy Gospel according to Thomas

Acts of the Apostles

As an ( apocryphal ) Acts of the Apostles writings are referred to (partly in novelistic fanciful form) the acts ( acta Latin ), in particular describing the missionary journeys of the Apostle; therefore also speaks of " apocryphal novels ". Model of such acts of the apostles, the Acts of the Apostles, the second part tells of the missionary journeys of Paul. Accordingly, for example, is called the " Acts of Thomas " and " Acts of Thomas".

The group of Acts of the Apostles include:

  • Acta Petri et Andreae
  • Acts of Andrew ( Acta Andreae )
  • Barnabas files ( Acta Barnabae )
  • Bartholomew files
  • Acts of John ( Acta Ioannis )
  • Acts of Paul ( Acta Pauli, Thekla legend)
  • Acts of Peter ( Acts of Peter )
  • Philip acts ( Acta Philippi )
  • Acts of Thomas ( Acta Thomae )
  • Thaddäusakten ( Acta Thaddei )

Letters

It is a diverse group of documents, some of which are simply subsequent compilations of Paul's quotations ( from the canonical letters ) to fill gaps in the biography of Paul. The Epistle of Barnabas is not really a letter but rather a theological treatise, which belongs to the group of the Apostolic Fathers, and at times was regarded as canonical in some churches.

  • Abgarbriefe
  • Epistle of Barnabas
  • 2nd Epistle of Clement
  • Apocryphal letters of Paul: 3 Letter to the Corinthians ( canonical in the Armenian Church )
  • 3 Thessalonians
  • Laodizenerbrief (Latin )

Apocalypses

  • Apocalypse of Mary ( Gnostic )
  • 1st Apocalypse of James ( Gnostic )
  • 2nd Apocalypse of James ( Gnostic )
  • 3 Apocalypse of James ( Gnostic )
  • Apocalypse of Peter ( Gnostic )
  • Apocalypse of Paul ( NHC)
  • Syriac Apocalypse of Baruch
  • Greek Apocalypse of Baruch ( 3 Baruch )
  • Shepherd of Hermas

Authentic, but not canonical works

These writings were mostly written by the Church Fathers, are also recognized in its value, but are not regarded as scriptures, which are generally binding for all time. Nevertheless, some of which were at times officially read in worship.

  • Agrapha
  • Didache
  • Shepherd of Hermas
  • Clemens letters: 1 Clement
  • Letter of Ignatius to the Ephesians
  • Letter of Ignatius to the Magnesians
  • Letter of Ignatius to the Philadelphians
  • Letter of Ignatius to the Romans
  • Smyrnaerbrief of Ignatius
  • Testimony of Polycarp
  • Letter of Polycarp to the Philippians

Other writings

  • Paralipomena Jeremiae
  • Abraham Apocalypse ( The Dating back to the 2nd century Abraham Apocalypse describes the ascension of Abraham )
  • Adam Books
  • Interrogatio locust
  • Kerygma Petri
  • Pistis Sophia
  • Jesus Sutras ( Christian sermons in chinese language, 7th - 10th century)
  • Legenda Aurea

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