Showing posts with label Apocrypha. Show all posts

Epistles of King Abgar and Jesus

According to Eusebius in his Ecclesiastical History, King Abgar V of Edessa, after hearing about the active ministry of Jesus, purportedly wrote a letter to Him requesting that He come and heal him, to which Jesus replied in kind. Whether real or forgeries, these letters were at one point housed at the Church of St. Mary of Blachernae in Constantinople and later at the Church of the Virgin of the Pharos. They were written probably no later than the 3rd century if forgeries, and between AD 30–33 if authentic.





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Didache

Didache, which means “Teaching,” is a very early Christian treatise purporting to have been written by the Twelve Apostles per the opening line. It is thought to have been written between AD 50 and 150. The document covers basic Christian principles of godly living, conversion, and ritual.





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Gospel of Thomas

The Gospel of Thomas is perhaps the most famous of the apocryphal Gospels. The extant version presents as a lengthy list of 114 “sayings” of Christ and bears a striking resemblance in places to the gnostic heresies. However, some scholars argue that the work is not explicitly gnostic or otherwise conveys a sort of primordial Gnosticism. While many scholars have argued for an early date for its composition in the 1st century AD, an increasing number of researchers have proposed a later date on the preponderance of evidence, perhaps in the mid-2nd century. Renowned biblical scholar Dr. Craig A. Evans notes that “[o]ver half of the New Testament writings are quoted, paralleled, or alluded to in Thomas . . . [unlike any other] Christian writing prior to AD 150.” As such, it was unlikely to have been written before or during the completion of the New Testament.





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Antiquities of the Jews

Antiquities of the Jews, in twenty books, was written after Josephus’ Wars of the Jews was received with favor. The voluminous work covers the history of the Jews until the outbreak of the First Jewish-Roman War. From Creation to the time of Nehemiah, the account is based on the Scriptures, oral tradition, and supplementary records available to Josephus in the 1st century. The period between 175 and 135 BC parallels 1 Maccabees, supplemented from other sources including the lost work of Strabo called Histories, Nicolaus of Damascus, and Livy. Herod’s reign is detailed after the History of Nicolaus and a book entitled The Memorabilia of King Herod, which are now missing. The story of the high priests was likely derived from official documents in Jerusalem. Antiquities was probably published in AD 93, not long before John received the Revelation. Against Apion was Josephus’ subsequent defense of Antiquities against antisemitic criticisms.

The division of the works of Josephus into chapters is very ancient and is reflected in citations by Cassiodorus. The sub-division of each chapter into numbered paragraphs goes back at least as far as Whiston’s 1737 translation. References to Josephus are commonly cited by book, chapter, and paragraph (e.g., Ant. 2.6.9).





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Apocryphal Books > Histories and Chronologies > Antiquities of the Jews


Phlegon of Tralles

The Greek writer Phlegon of Tralles, writing in the mid-2nd century, references a widespread darkness that coincided chronologically with the period in which Christ was crucified. This provides possible secular support for the crucifixion darkness. He also mentions the basic Christian beliefs regarding Christ. Most of his Chronicles are no longer extant.





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Suetonius on Christians

The Roman historian Suetonius, writing within about 90 years of Christ’s death (circa AD 120), mentions both Christ, as the originator of the Christian sect, and Christians generally, in the context of the persecutions unleashed by both Claudius and Nero.





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Tacitus on Christians

Tacitus, a Roman senator and historian, who held strong, anti-Christian views, nevertheless confirmed both Christ’s existence, His death under Pontius Pilate, and the unfair persecution and genocide of Christians in Rome at the behest of Nero, who used false charges to justify the killings. He wrote circa AD 116.





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Pliny the Younger on Christians

Pliny the Younger was governor of Bithynia from AD 110–113 and wrote to the emperor Trajan regarding the burgeoning Christian religion which was rapidly spreading. Pliny’s letter and Trajan’s response not only provide one of the earliest secular references to Christianity, but demonstrate that the faith was both mature and widespread by the late 1st century and early 2nd century, mere years after John’s Revelation.





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Apocryphal Books > Key Extrabiblical References > Pliny the Younger on Christians


Mara bar Serapion on Jesus

Mara bar Serapion was a stoic philosopher, writing shortly after AD 73, who apparently referenced the death of Jesus.





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Apocryphal Books > Key Extrabiblical References > Mar Bar Serapion on Jesus


Kurkh Monoliths

The Kurkh Monoliths, from the 9th century BC, mention both King Ahab and Israel—the only explicit mention of Israel in ancient Assyrian and Babylonian records.





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Mesha Stele

The Mesha Stele, from the 9th century BC, repeatedly references the king of Israel, might also reference David, and utilizes a script virtually identical to Paleo-Hebrew.





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Merneptah Stele

The Merneptah Stele, from the 13th century BC, references Israel during the period of the Judges.





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Bible Dudes








Tel Dan Stele

The Tel Dan Stele, from the 9th century BC, provides a reference to “the house of David,” proving the historicity of the Israelite king by that name.





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Museum of the Bible








Admonitions of Ipuwer

The Admonitions of Ipuwer, from the Ipuwer Papyrus, were possibly composed in the same century as the Exodus and describe plagues across the land of Egypt and a great change of fortunes for the slaves of the land.





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Reshafim








Famine Stele

The Famine Stele is an inscription from the Ptolemaic period describing a seven-year famine during the reign of Djoser, a possible candidate for the pharaoh to whom Joseph reported. Some speculate Imhotep, Djoser’s chancellor, was in fact Joseph.





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Attalus








The Ecclesiastical History

Eusebius’ Ecclesiastical History (or Church History) was published around the same time as his Chronicon and was the first detailed historical narrative and chronicle from the Christian point of view, providing a chronological account of the development of Christianity, beginning with Christ’s Incarnation and ending in about AD 325.





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Apocryphal Books > Histories and Chronologies > The Ecclesiastical History


The Chronicon

Eusebius’ Chronicon (or Chronicle) was the ancient world’s first systematic, chronologically sound, universal history. It begins with the earliest extant written records available to the author and continues to about AD 325. Eusebius frequently cites and quotes Berossus, Alexander Polyhistor, Abydenus, Josephus, Castor, Diodorus, Cephalion, various translations of the Bible, the writings of Manetho, Porphyrius, and others. His chronicle includes important events, personalities, and king lists from the ancient Chaldeans, Assyrians, Medes, Lydians, Persians, Hebrews, Egyptians, and Greeks, plus listings of the Greek Olympiads and the rulers of the Greek city-states, the Macedonians, and Romans. It was arguably Eusebius who first made use of chronological tables, now a tool taken for granted by modern historians. This was a revolutionary development in Eusebius’ day, not sufficiently appreciated in modern works on historiography.





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Tertullian








Against Apion

Against Apion was Josephus’ subsequent defense of Antiquities against antisemitic criticisms by the Egyptian author Apion (also called Apion Pleistoneices and Apion Mochthos).





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Ancient Historia

Josephus The Complete Works


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The Earliest Creeds

Beginning with, in particular, the Rule of Faith in the 2nd century (from Irenaeus’ Against Heresies) and culminating with the Athanasian Creed of the 5th, numerous extrabiblical creedal statements were formed to both establish acceptable Christian faith and deal with weighty theological and Christological issues. Most of these creeds were developed in the context of the universal, orthodox Church in an effort to dissuade heresy and reinforce the faith that had been handed down over the centuries; in particular, the earliest creeds dealt heavily with the [historical] life of Christ, Trinitarianism, and Christology. Between Nicea (AD 325) and the Niceno-Constantinopolitan Creed (AD 381), a number of the creeds from those intervening years, listed below, reflect the schismatic Semi-Arian position that was ultimately defeated at Constantinople.
  • RULE OF FAITH
  • OLD ROMAN SYMBOL
  • CREED OF CYPRIAN OF CARTHAGE
  • DEIR BALYZEH CREED
  • CREED OF ANTIOCH
  • NICENE CREED
  • APOSTLES’ CREED
  • FIRST CREED OF ANTIOCH
  • SECOND CREED OF ANTIOCH
  • THIRD CREED OF ANTIOCH
  • FOURTH CREED OF ANTIOCH
  • CREED OF THE WESTERN SERDICAN COUNCIL
  • CREED OF THE EASTERN SERDICAN COUNCIL
  • THE LONG-LINED CREED
  • CREED OF JERUSALEM
  • FIRST CREED OF SIRMIUM
  • SECOND CREED OF SIRMIUM
  • FOURTH CREED OF SIRMIUM
  • NICENO-THRACIAN CREED
  • NINTH CONFESSION OF SELEUCIA
  • HOMOIAN CREED
  • NICENO-CONSTANTINOPOLITAN CREED
  • CREED OF THE FIRST COUNCIL OF TOLEDO
  • CHALCEDONIAN CREED
  • ATHANASIAN CREED






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Fourth-Century Christianity








Gelasian Decree

The Gelasian Decree (Decretum Gelasianum in Latin) is a late 5th century decretal of Pope Gelasius I which briefly discusses Christ and the Holy Spirit and their interrelation; more significantly, it lists out the canonical books of the Holy Bible followed by a list of spurious and rejected works. It is based on a possibly older Damasine List from the 4th century.





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Tertullian