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Apocryphal Gospels Pdf 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 Book of Revelation 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 Nag Hammadi Library 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 Gospel of James (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 Gospel of Thomas 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 Gospel of Peter Nicodemus (also called the Acts of Pilate) Pseudo-Cyril of Jerusalem, about the life and passion of Christ the Gospel of Bartholomew's questions Bartholomew, it is possible that one of the questions of Bartholomew 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.
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