Apocryphal gospels pdf

Continue Letters from early Christians, separate from the biblical canon of the New Testament apocryphal fathers 1 Clement ClementPisty Ignatius Polycarpa to FilipinosMartird Polycarpa Didace Barnabas Diognetus Shepherd of the Germas Jewish-Christian Gospels Ebionite Jews Nazarene The Infancy of the Gospel of Jacob Thomas (en) Mary Philip's Truth Secret Sign, Savior Other Gospels Thomas Markion Nicodemus Peter Barnabas Apocalypse PaulPeter Pseudo-Mefodia (en) Stephen 1 James 2 James Eppsistles Apocriphon JamesAppriphne Of John Epistula ApostumPsudo-Titus Seneca Acts Andrew (en) Barnabas John (en) Mar Marie Martyrs Paul Peter Peter and Andrew Peter and Paul Peter and Twelve PhilipPilat Thaddeus Thomas (en) Timothy Xanthippe, Polyxena, and Rebecca Misc. Diatessaron Doctrine Addai Matters Bartholomew The Resurrection of Jesus ChristPrayer Apostle Paul Lost book Bartholomew 'ru' Matthias Curintus Basilida Mani Jews Laodicas Nag Hammadi libraryvte Apocryphs of the New Testament (the only apocryphal) are a series of works of early Christians who give reports on Jesus and his teachings. Some of these scriptures were cited as scriptures by early Christians, but from the fifth century there was a broad consensus limiting the New Testament to 27 books of the modern canon. The Roman Catholic, Eastern Orthodox and Protestant churches generally do not regard these New Testament apocryphs as part of the Bible. The definition of apocryph means things to hide or things hidden originating from the medieval Latin adjective apocryphal, secret or non-canonical, which in turn originated from the Greek adjective ἀπόκρυφος (apokryphos), unclear, from the verb ἀποκρύπτειν (apokryptein), to hide. From the Greek set-top boxes apo, which means on the sidelines, and the Greek verb cryptoin, which means hide. The general term usually applies to books that have been considered useful but not divinely inspired by the church. Thus, to call Gnostic works apocryphal is misleading, since Orthodox believers do not classify them in the same category. The commonly used Greek fathers had the term antilemen, or spoke against, although some canonical books were also spoken against, such as John's Apocalypse in the East. Often used by scholars the term pseudepigrapha, or falsely inscribed or falsely attributed, in the sense that the writings were written by an anonymous author who added the name of the apostle to his work, for example, in Peter or the Ethypic Apocalypse enoch: almost all books in both the Old and New Testaments, called apocryphal in the Protestant tradition, are pseudepigraphs. In Catholic and Orthodox traditions, the so-called Protestant apocryphs include deuterokanonic books: in Catholic tradition, the term apocryph is synonymous with what Protestants would call pseudepigrapha, the last term of which is almost exclusively used by scholars. The history of the development of the new Testament canon The main article: The development of the canon of the New Testament, that some works classified as the apocryph of the New Testament testifies to the wide range of responses that were generated in the interpretation of the message of Jesus of Nazareth. During the first few centuries, the message was a major debate about its preservation. Three key ways of dealing with this problem are now: the ordination where groups allow individuals to act as trusted teachers; religions, where groups define the boundaries of interpretation of a message; and canons that list the main documents that some groups believe contain a message originally taught by Jesus. There was considerable debate about which books should be included in the canons. In general, those books, which most considered the earliest books about Jesus, were included. Books that were not accepted into the canons are now called apocryphal books. Some have been vigorously suppressed and survive only as fragments. The earliest lists of the canonical works of the New Testament were not quite the same as modern lists; for example, the was considered by some Christians to be contested (see Antilegomen), while shepherd Hermas was considered to be the true others and appears (after the Book of Revelation) in the Sinai Codex. The Syrian Pesitta, used by all the various Syrian churches, did not initially include the two Peters, 2 John, 3 John, Judas and Revelations (and this canon of 22 books is the canon quoted by John Chrysostom (No.347-407) and Theodore (393-466) of the School of Antioch). Western Syrians have added the remaining five books to their New Testament canons in our time (e.g. Lee Pesitta of 1823). Today, the official doctrines, followed by the Syrian Orthodox Church of Malankara and the Eastern Syrian Haldey Catholic Church, which is in communion with the Holy See, still present only lessons from 22 books of the original Pescita. The Armenian Apostolic Church occasionally included the Third Message to the Corinthians, but did not always list it with the other 27 canonical books of the New Testament. This church did not accept Revelation in its Bible until 1200 AD, the New Testament of the Coptic Bible adopted by the Egyptian Church, includes two Clement's Messages. The quote Modern scholarships and English translations were made in the early 18th century by William Wake and Jeremiah Jones and collected in 1820 by William Hon's Apocryphal New Testament. Ante-Nicene Fathers series, vol. 8, contains translations by Alexander Walker. New translations by M.R. James appeared in 1924 and were revised by J.K. Eliott, Apocryphal New Testament, Oxford University Press, 1991. The Standard Scientific Edition of the Apocrypha of the New Testament in German is a publication of Schneemelcher, and in English it is translated by Robert McLachlan Wilson. Konstantin von Tishendorf and other scholars began to study the apocryph of the New Testament in the 19th century and produce new translations. The texts of the are often considered separately, but the current edition of Schneemelcher also contains eleven texts by Nag Hammadi. Books that are known to have not objectively existed in antiquity are generally not considered part of the Apocryph of the New Testament. Among them are the Libellus de Nativitate Sanctae Mariae (also called The Christmas of Mary) and the Latin Gospel infancy. The last two did not exist in antiquity, and they seem to be based on the earlier Gospels of infancy. (quote necessary) Gospel Main Articles: The Gospel and the list of Gospels of the Canonical Gospels The Four Gospels were accepted as part of the canon of the New Testament. The Gospel according to Matthew's Gospel according to the Gospel of Mark according to the Gospel of John of Infancy The main article: The infancy of the Gospel The rarity of information about Jesus' childhood in the canonical Gospels led to the starvation of early Christians for more information about the early life of Jesus. This was put alongside the 2nd century and later texts known as the conceived Gospel, none of which were accepted into the biblical canon, but a very large number of their surviving manuscripts testify to their continued popularity. Most of them were based on the earliest conced gospels, namely the Infancy of the (also called Jacob's Protoevangel) and the infancy of the Gospel of Foma, as well as on their later combination with the Gospel of pseudo-Matthew (also called The Infancy of the Gospel of Matthew or The Birth of Mary and the Younger). Other significant gospels of early infancy are the Syrian infancy gospel, the story of Joseph the Carpenter, the life of John the Baptist. Jewish-Christian Gospels Main article: The Judeo-Christian Gospels of the Jewish Gospels were the Gospels of the Jewish Christian character, quoted by Clement of Alexandria, Origen, Eusebius, Epiphany, Jeromia and probably Didimus Blind. Most modern scholars have concluded that there was one Gospel in Aramaic/Jewish and at least two in Greek, although a minority claims there were only two, Aramaic/Jewish and Greek. None of these survives today, but attempts are being made to recover them from references in the Church of the Fathers. Reconstructed texts of the Gospels are usually classified according to the Apocryph of the New Testament. The standard edition of Schneemelcher describes the texts of the three Jewish-Christian gospels as follows: 16 1) the Gospel of the Ebonites (GE) - 7 quotes of Epiphany. 2) The Gospel of the Jews (GH) - 1 quote attributed to Cyril of Jerusalem, plus quotes by Clement, Origen and Hieronymus. 3) Gospel of Nazarene (GN) - GN 1 to GN 23 mainly from Jerome; GN 24 to GN 36 from medieval sources. Some scientists believe that the last two names are actually the same source. Non-canonical Gospel Main Article: Gospel and non-canonical Gospel Gospel of the Gospel of Marcion (mid-2nd century) Gospel of Mani (3rd century) Gospel of Apella (mid-to-end 2nd century) Gospel of Bardes (late 2nd - early 3rd century) Gospel of The Vasilids (mid-2nd century) Says gospel One or two texts take a brief form of logic and parlable which are not embedded in the related narrative : The Some scholars view the Gospel of Thomas as part of the tradition from which the canonical Gospels eventually emerged. In any case, the document gives an idea of what a theoretical document might look like. Passion of the Gospel Main article: Passion of the Gospel A series of Gospels related specifically to the Passion (from Greek pathos (suffering), i.e.: Arrest, Execution and Resurrection) of Jesus: The Nicodemus (also called the Acts of Pilate) Pseudo-Cyril of Jerusalem, about the life and passion of Christ the 's questions Bartholomew, it is possible that one of the Harmonized Gospels A number of texts are aimed at ensuring a unified harmonization of the canonical Gospels, which eliminates the differences between them by presenting a single text derived from them to some extent. The most read of them were Diatessaron. Gnostic Texts Main Article: Gnostic Gospels See also: Apocryphone In the Modern Era, many Gnostic texts have been discovered, especially from the Nag Hammadi Library. Some texts take the form of a set-up of esoteric cosmology and ethics conducted by the Gnostics. This was often in the form of a dialogue in which Jesus lays out esoteric knowledge while his disciples raise questions about him. There is also a text known as Epistula Apostoloum, which is a polemic against gnostic esoterics, but is written in the same style as Gnostic texts. Dialogues with Jesus Apocryff Jacob (also called The Secret Book of Jacob) Thomas rival Dialogue Savior (also called the Gospel of Judas Iscariot) (also called the Gospel of Mary Magdalene) The the Greek Gospel of the Egyptians (as opposed to the Coptic Gospel of the Egyptians) Sophia Jesus christ Common texts concerning Jesus of the Coptic Apocalypse Paul (as opposed to the ) Relating to Jesus the Setians were Gnostic groups that originally worshipped the biblical Seth as a messianic figure, later treating Jesus as the re-incarnation of Seth. They have prepared numerous texts, expounding their esoteric cosmology, usually in the form of visions: John's apocryphone (also called The Secret Gospel of John) Coptic Gospel of the Egyptians (as opposed to the Greek Gospel of the Egyptians) Trimorphic Protennoia Ritual Charts Some Gnostic texts seem to consist of diagrams and instructions for use in religious rituals: Acts of the Apostles (genre) Nearly half of them, formerly known as the Chains of the Apostles and now known as their alleged author, Leitia Harin (presumably a companion of The Apostle John), contained the , John, Andrew, Thomas, and Paul. They were snuptial Patriarch Fotiy I of Constantinople in the NINTH century full of stupidity, contradiction, lies and impurities. The acts of Foma and the Acts of Peter and the Twelve are often considered Gnostic texts. Although most of the texts are believed to have been written in the 2nd century, at least two, the and the are believed to have been written as far back as the 5th century. The Barnabas Of Mary and Thecla the Acts of Peter and Paul Acts of Peter and Paul and the Twelve Pilate Acts of Timothy Xantipp, Poliksen, and Rebecca Home article : Messages there are also non-canonical messages Some of them were regarded very highly by the early church. Those marked lollipop (♦) are included in the collection known as the : The Message of Barnabas ♦ Clement's Message ♦ Corinthians' Message to The Corinthians to Paul Epistue Ignatius to the humility ♦ Ignatius' Message to the Trallians ♦ Polikarp's Message to the Filipinos ♦ Message to the Diognetus ♦ The Younger (message in the name of Paul) The Third Message to the Corinthians is adopted in the past by some in the Armenian Orthodox Church. Apocalypse Home article: Several works frame themselves as visions, often discussing the future, the afterlife, or both: Paul's Apocalypse (as opposed to Paul's Coptic Apocalypse, also called the Apocalypse of the Virgin.) Apocalypse Peter (as opposed to Peter's Gnostic Apocalypse) Apocalypse Pseudo-Methodius of the Apocalypse of Thomas (also called the Revelation of Thomas) Stephen's Apocalypse (also called the Revelation of Stephen) the First Apocalypse of Jacob (also called the First Revelation of Jacob) Known as The Apostolic Fathers) The fate of Mary Several texts (more than 50) consist of descriptions of the events surrounding the diverse fate of Mary (Mother of Jesus): House going Mary The Falling of Our Lady The Descent of Mary Miscellany These texts, because of their content or form, do not fit into other categories: Apostolic Constitutions (church rules allegedly claimed by the Apostles) Book of The Apostles The liturgy of St. James Repentance Origen Prayer of Paul Sentences Sextus Physiology Book of fragments of bees In addition to known apocryphal works, there are also small fragments of texts, parts of unknown (or uncertain) works. Some of the most significant fragments are: The Gospel of the Savior Naassene Fragment Fayyum Fragment The , whose authenticity has been challenged by the Oxyrhynchus Gospel of Egerton Gospel Lost works Several texts are mentioned in many ancient sources and will probably be considered part of the apocryphal, but no known text has survived: the Gospel of Eve (quote from this Gospel). , 3). It is possible that this gospel of perfection he refers to in xxvi. 2. The quotation shows that this gospel was an expression of total pantheism) the Gospel of the Four Heavenly Kingdoms The Gospel of Matthew (probably Different from the Gospel of Matthew) The Gospel of Excellence (used by followers of Basilida and other Gnostists. See Epiphany, Haer. xxvi. 2) Gospel of the Seventy Gospel From Thaddaeus (it may be synonymous with the Gospel of Judas, confusing Judas Iscariot for Judas of the Apostle) Gospel of the Twelve Memoria Apostolorum Close candidates for the canonization of many of the books listed heretical heretical (especially those that belong to the Gnostic tradition as this sect was considered heretical in the early centuries), others were not considered particularly heretic in content, but were actually well received as significant spiritual works. Those marked lollipops (♦) are also included in the collection known as the Apostolic Fathers. Although some of the following works appear in the complete Bibles of the fourth century, such as 1 Clement and Shepherd Hermas, showing their overall popularity, they were not included when the canon was officially decided at the end of this century. 1 and 2 Clement ♦ Shepherd Hermas ♦ ♦ Barnabas's message ♦ Of Peter's Apocalypse of the Third Message to the Corinthians Grade Among historians of early Christianity books considered invaluable, especially those that almost made it into the final canon, such as Shepherd Hermas. Bart Ehrman, for example, said: The victors in the struggle for the establishment of Christian Orthodoxy not only won their theological battles, but also rewrote the history of the conflict; later readers then naturally assumed that victorious views were accepted by the vast majority of Christians from the beginning ... The practice of Christian forgery has a long and outstanding history ... the debate lasted three hundred years ... even in Orthodox circles there was much debate about which books to include. The discussion focused on whether some works should be read at church or only in private. These works were widely used, but were not necessarily considered Catholic or universal. Such works include Dias, Shepherd Hermas, 1 Clement, 2 Clement, Barnabas' Message and, to a lesser extent, Peter's Apocalypse. Given the generally accepted dates of authorship of all the canonical works of the New Testament (circa 100 AD), as well as various witnesses to the canonicality, antenatal among the writings of Ignatius, Polycarp, Irene, etc., the four Gospels and letters of Paul were conducted by the pagans of the Christian community as biblical, and 200 years were necessary to complete the canon; from the beginning of the 2nd century to the middle of the 4th century, no book in the final canon was ever declared false or heretical, except for the Revelation of John, which the Council of Laodiceia in 363-364 AD rejected (although he accepted all the other 26 books in the New Testament). Perhaps this was due to fears of the influence of Montana, who widely used the book to support his theology. Read more about this in John's revelation. Athanasius wrote his Easter letter in 367 AD, in which he defined the canon of 27 books identical to the current canon, but also listed two works that were not in the canon, but for reading: Shepherd Herma and Deepach. However, the early church leaders of the 3rd and 4th centuries were generally different from the canonical works and those that were not canonical, but or good for learning, though never relegating any of the last 27 books in the latter category. One of the purpose of the canon was to capture only those works that were found to have been written by the Apostles or their close associates, and as the canon of the fragment of Muratoria (c. 150-175 AD) says of shepherd Hermas: The quote is necessary... But Hermas wrote the Shepherd only recently, in our time, in Rome, while Bishop Pius, his brother, held the chair of the church of the city of Rome. And so it really should be read; but it cannot be read publicly to people in the church, neither among the full prophets, nor among the Apostles, for it is after their time. Collections of Michel, Charles; Peters, Paul (1924) Ivangiles Apocryff (French). Paris: A. Picard. James, Montague Rhodes (1953) . Apocryphal New Testament (2nd place). Oxford: Clarendon Press. Gonzalez-Blanco, Edmundo, Ed. Los Evangelio Apocryphos (in Spanish). 3 vols. Madrid: Bergua. Bonaccorsi, Giuseppe. (1948). Florence: Libreria by Edith Fiorentina. Aurelio de Santos Otero, ed. (1956). Los Evangelios Apocryphos: Coleccion de textos grigos y Latino, versi'n cretica, estudios introductorios y comentarios (in Spanish). Madrid: Library de Autores Cristianos. Kekelige, Corneli. The cartouche version aṗoḳripebis mokikulta sesakseb (Georgian versions of the Apocryphal Acts of the Apostles). Tbilisi: Sakartvelos SSR mecnierebata akademiis gamomcemloba. Moraldi, Luigi. (1994) Apocrypi del Nuovo Vestro (in Italian). Translated by Moraldi, Luigi (2nd st. Turin: Unione tipografico-editrice torinese. Robinson, James M. (1977). Library Nag Hammadi in English. Gli Apocrypi del Nuovo Vesevo (in Italian). 3 vols. Translation by Erbetta, Mario. Turin: Marietti. Aurelio de Santos Otero (1978-1981). Die handschriftliche zberlifeferung der altslavischen Apokryphen (in German). 2 vols. Berlin: De Gruiter. Herbert, Mair; McNamara, Martin (1989). Irish Biblical apocryph: Selected texts in translation. Edinburgh: T.E. T. Clarke. Elliott, J. K. (1993). Apocryphal New Testament. Beaun, Francois; Geoltrain, Pierre; Kaestli, Jean- Daniel, eds. (1997-2005). Paris: Gallimar. Erman, Bart D.; Pleshe, zlatko (2011). Apocryphal Gospels: Texts and Translations. Oxford, United Kingdom: Oxford University Publishing House. Marxy, Christophe; Schroeter, Jens, eds. (2012). Antike christliche Apokryphen in deutscher sbersetsung (in German). Tubingen, Germany: Mor Sibek. Tony Burke; Landau, Brent, eds. (2016). Apocryph of the New Testament: More non-canonical scriptures. 1. Grand Rapids. MI: Erdmans. See also the Apostolic Fathers from Pauline's Messages of Biblical Canonical Books Bible List of Early Christian Writers History of Christianity History of Jesus Nag Hammadi Library Document, a hypothetical document underlying much of the text of the canonical gospels Matthew and Luke Textual Criticism Links - Kelly, Joseph F. (2017-03-15). The world of early Christians. The liturgical press. ISBN 978-0-8146-8379-8. There are both the Old and New Testament apocryph (the only one: Apocryphone), Van Lear, France (2014). Introduction to the medieval Bible. Cambridge University Press. 68-69. ISBN 9780521865784. a b Ehrman, Bart D. (2003). Lost Christianity: Battles for Scripture and Faith We Never Knew. Oxford University Press. 230-231. ISBN 9780199756681. Apocrypha - Definition. merriam-webster.com. - Charlesworth, James H (1985). The Old Testament Pseudepigraph. Peabody, Massachusetts: Hendrickson. page 2257. ISBN 978-1-59856-489-1. a b c Peshitta - Reliability Archived October 8, 2007, in the Wayback - Apocryphal New Testament machine, being all the Gospels, messages, and other parts that are now still stored. London, W. Hon. 1820 - ANF08... The apocryph of the New Testament. James McConkey Robinson, Christoph Hale, Joseph Verheiden, The Sayings Gospel: Collected Essays, Leven, Peters 2005, p. 279 Not only the third, fourth, fifth and sixth edition of the standard German work by Edgar Henneke and Wilhelm Schnimelcher, edited by Schnimler, appeared, but independent editions are being produced ... Fifth Gospel: The Gospel of Foma comes at an age. 1998. 105. Stephen Patterson, James McConkie Robinson, Hans-Gebhard Betge - The Current Edition of the Standard New Testament by William Schnimelcher contains eleven treatises by Nag Hammadi, z Elliott 2005, p. 3. Ehrman and Plechet 2011, page 199. sfn error: several goals (2×): CITEREFEhrmanPle'e2011 (reference) - Welhauer and Strecker 1991, page 134-78. Craig A. Evans and Ehrman, Lost Scripture 2, 3 - Fragment of Muratorian: 74-76 Sources Cameron, Ron (1982). Other Gospels: Non-canonical gospel texts. Westminster/John Knox. ISBN 978-0-664-24428-6.CS1 maint: ref'harv (link) Ehrman, Bart D.; Pleshe, zlatko (2011). Jewish Christian Gospels. Apocryphal Gospels: Texts and Translations. Oxford University Press. 197-216. ISBN 978-0-19-973210-4. 216.CS1 maint: ref'harv (link) Elliott, James Keith (2005) ( ...... ISBN 978-0-19-826181-0.CS1 maint: ref'harv (link) Schlarb, Egbert; Luhrmann, Dieter (2000). Hebreevangelium. apokryph gewordener Evangelien in griechischer und lateinischer Sprache (in German). N.G. Elvert Verlag. ISBN 978-3-7708-1144-1. OL 6868179M. CS1 maint: ref'harv (link) Welhauer, Philippe; Strecker, George (1991). Schnimelcher, Wilhelm; Robert McLachlan Wilson (ed.) The apocryph of the New Testament: Gospels and related letters Volume 1 (2 ed.). John Knox Press. ISBN 0-664-22721-X. Cite uses the faded editorlink (help) parameter CS1 maint: ref'harv (link) (6th German edition translated by George Ogg) Yamauti, Edwin M. (1979). Apocryphal Gospels. In Bromili, Jeffrey W. (E. International Standard Biblical Encyclopedia: A-D Volume 1. W.B. Erdmans. p. 181-88. ISBN 978-0-8028-3781-3. To quote uses the deprecated parameter editorlink (help)CS1 maint: ref'harv (link) External references new covenant apocryphal texts of the New Testament Apocryph resources of the New Testament Apocryphal history of the New Testament Apocryph - Tabulation includes Gnostic Gospels (23) and gnostic acts (29) associated with English translation. 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