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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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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








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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The Muratorian Canon

The Muratorian Fragment, the oldest surviving list of the New Testament canon, which is thought to have been composed around AD 170, lists all of the current twenty-seven books of the New Testament, minus Hebrews, James, and both Epistles of Peter. The fragment is damaged where Matthew and Mark are listed, but their inclusion is beyond dispute. The Revelation of Peter and Wisdom are included, although Peter’s Apocalypse is disputed by the author.





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Discourse Concerning Hades

Also called Against Plato on the Cause of the Universe, the Discourse to the Greeks concerning Hades is a short discourse attributed to Josephus for many centuries but actually penned by Hippolytus of Rome. This places its composition in the early 3rd century AD.





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Apology to Autolycus

The Apology to Autolycus is one of the earliest extant Christian apologetic discourses, penned by the 2nd-century overseer Theophilus of Antioch, who wrote his apology during the reign of Commodus in the second half of the century. Notably, his apology is the earliest extant work using the word “Trinity” to define the Godhead (τριάς in the Greek). He was also a clear proponent of conditionalism and utilization of the Sibylline Oracles as evidenced by various statements, quotes, and expositions within the Apology.





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A Plea for the Christians

In about AD 177, seven short years after Melito’s Apology, Athenagoras of Athens likewise wrote to Emperor Marcus Aurelius, requesting justice for the Christians and defending the faith in apologetic form. Notably, although he does not use a word for “Trinity” as Theophilus would do as shortly as three years subsequent to Athenagoras’ work, he aptly defends the biblical doctrine of One God in three Persons (see Ch. 10). Given that the two were contemporaries, it is evident that the doctrine of the Trinity was well established in the Church by the mid- and late-2nd century.





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Discourses of Melito

Melito, overseer of the church at Sardis, had numerous other works, but none fully extant, except perhaps his topical Peri Pascha. Numerous fragments from his discourses and works are still available today. Notably, from the Book of Extracts, Melito certifiably defines the canon of the Old Testament; this, in combination with the Muratorian Canon, demonstrates quite conclusively that the present 66-book canon is essentially traceable to the 2nd century at the latest, and not post-Nicaea as many conspiracists suppose.





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Apology to Marcus Aurelius

Melito’s only mostly extant work, his Apology to Marcus Aurelius, addressed to his then contemporary Roman emperor, was written sometime in the years AD 169–170. Aurelius succeeded Antoninus Pius, co-reigning with Lucius Verus; thus, Melito’s Apology comes under the very next emperor’s reign after the time when Justin Martyr wrote, only 13 or so years earlier.





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Second Apology

Justin Martyr’s Second Apology was written sometime shortly after the First, probably in the range of AD 155–157. It is addressed to the Roman Senate and is thought to be supplementary to his first Apology.





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First Apology

Justin Martyr, one of Christianity’s earliest theologians and apologists (born c. AD 90–100; died c. 165), was born into a Greek family in Flavia Neapolis, near the biblical city of Shechem. He pursued truth in the philosophical schools of Stoicism, Peripateticism, Pythagoreanism, and eventually Platonism, but found all of man’s philosophies sorely lacking. Then one day, perchance he stumbled upon an old man by the seashore—a Syrian Christian—who persuaded him that supreme truth is found only in Christ, the incarnate Word, who merely 100 years earlier had died and risen again in the very region in which Justin had been born and raised. Justin placed his faith in Christ and dedicated his life to the truth. He founded a philosophical school in Rome to further the Gospel, but the stoic philosopher Crescens denounced him to the Roman authorities, and Justin and six of his friends were martyred for their faith via beheading, valiantly refusing to deny the Name of Christ. His most famous extant works are his two Apologies, the first addressed to the emperor Antoninus Pius, his sons, and the Senate; and the second to the Roman Senate alone. The First Apology was written in about AD 155.





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The Sibylline Oracles

The Pseudo-Sibylline Oracles (not to be confused with the now lost Sibylline oracles) are a collection of 12 books and additional fragments purporting to be the oracular utterances of the Sibyls of old—ancient Gentile prophetesses, primarily active in ancient Greece. While the extant oracles show extensive Judeo-Christian recension and invention, and are generally considered pseudepigraphal, it should be noted that some portions may reflect the original utterances, particularly portions of Book III attributed to an Erythraean Sibyl (at least one of whom was actually from Chaldea and a daughter of the historian Berossus), as well as portions of Books IV and V. As it was widely believed by writers in the early Church (e.g., Theophilus and Athenagoras) that the Sibyls prophesied of Christ, the extant oracles demonstrate the possibility that as the time of the Messiah drew near, His coming was foretold even among those outside of the Jewish nation. The first Sibyl was active at Delphi as early as the 11th century BC, and at their most active point there may have been as many as 10: a Persian, Libyan, Delphic, Cimmerian, Erythraean, Samian, Cumaean, Hellespontine, Phrygian, Tiburtine, Hebrew, Chaldean, and Egyptian. Unlike the plain language often found in the Bible’s poetry and prophecy, the oracles are often cryptic and unintelligible, requiring speculative interpretation. The books are numbered I–VIII and XI–XIV; Books IX and X are merely duplicated material from I–VIII, thus there are 12 books and not 14.





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Mors Pilati

The Mors Pilati, otherwise known as The Death of Pilate, Who Condemned Jesus, is a late medieval work. The narrative offers a far less ancient and alternative explanation for the death of Pontius Pilate.





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Bibliothek der Kirchenväter








Vindicta Salvatoris

Vindicta Salvatoris (The Vengeance of the Savior) is a virulently anti-Jewish work, likely written in Latin in the 8th century. It is often included with the Acts of Pilate (Gospel of Nicodemus). The theology reflects medieval Roman Catholic and anti-Semitic sentiments and supersessionism. Differing from the Bible, which places the blame for Jesus’ death on Herod, Pontius Pilate, the Gentiles, and the Jews together (Acts 4:27)—a plan foreordained by God Himself for the salvation of all sinners who turn to God in faith (Acts 4:28; Jn. 3:14–18; 1 Jn. 2:2)—Vindicta Salvatoris places the blame collectively on the Jews and has been historically used to justify attacks on the Jewish people. It also contains numerous historical issues, compressing hundreds of years of history into a short span of time, including the reigns of Herod Archelaus, Tiberius Caesar, and Vespasian, as well as the conversion of the emperors to Christianity, which did not actually occur until the 4th century.





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Apocryphal Books > The Pilate Cycle > Vindicta Salvatoris


Paradosis Pilati

The Paradosis Pilati (“The Handing Over of Pilate”) is an account of Pilate being brought to Rome for judgment. While the earliest extant manuscripts are from the 12th century, it is speculated to date from the 4th or 5th centuries.





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Apocryphal Books > The Pilate Cycle > Paradosis Pilati


Correspondence of Pilate

The so-called Correspondence of Pilate includes likely pseudepigraphal letters to and from Pontius Pilate. It includes letters, probably quite late, purportedly from Herod to Pilate and Pilate to Herod. More significantly, the Report of Pontius Pilate, also called the Anaphora Pilati, is a likely pseudepigraphal letter from Pilate to Tiberius which describes Jesus’ execution and the aftermath. It may originate from the 4th century.





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Apocryphal Books > The Pilate Cycle > Correspondence of Pilate