APOCRYPHAL LITERATURE. Properly Speaking, This Consists of the So-Called Old Testament Pseudepigrapha
(CE:161b-169a) APOCRYPHAL LITERATURE. Properly speaking, this consists of the so-called Old Testament pseudepigrapha. The Old Testament books called "apocryphal" by Protestants and "deuterocanonical" by Roman Catholics were until recently included in the biblical canon of the Coptic church. Only at the beginning of the twentieth century and by order of CYRIL V (1874-1927) were the following books removed from the canon: Tobit, Judith, the complement of Esther, the Wisdom of Solomon, Ecclesiasticus, the Epistle of Jeremiah, Baruch, the complement of Daniel (Susanna and the Three Youths in the Fire) and 1, 2, and 3 Maccabees. These books are normally included in the Coptic versions of the Bible. The term apokriphon or the more usual apografon had already acquired a pejorative meaning in the 39th Festal Letter of Saint ATHANASIUS, in which the Old Testament apocrypha of Enoch, Isaiah, and Moses are condemned as heretical. Originally, the Greek word meant simply hidden or secret (cf. 4 Esd. 16:45-48). The condemnation of the apocrypha, caused no doubt by the extensive use made of them, put a stop to their diffusion in orthodox circles, particularly in the Coptic church. In spite of this, a surprising number of Coptic apocryphal manuscripts have come down to us. They share the following general characteristics: their dates of composition are late as compared to Greek and Aramaic texts, for the most part being translations from Greek; to a greater or lesser degree they show the effects of Christian reworking; they are normally works originating in, or strongly influenced by, Egyptian Judaism; and they frequently take up motifs and expressions from the ancient Egyptian religion.
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