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Apocrypha are works, usually written, of unknown authorship or of doubtful origin.[1] Biblical apocrypha is a set of texts included in the Latin Vulgate and Septuagint but not in the Hebrew Bible. While Catholic tradition considers some of these texts to be deuterocanonical, Protestants consider them apocryphal. Thus, Protestant bibles do not include the books within the Old Testament but have often included them in a separate section. Other non-canonical apocryphal texts are generally called pseudepigrapha, a term that means "false writings".[2]
The word's origin is the Medieval Latin adjective apocryphus, "secret, or non-canonical", from the Greek adjective ἀπόκρυφος (apokryphos), "obscure", from the verb ἀποκρύπτειν (apokryptein), "to hide away"
Salvator Mundi
The term "Apocrypha" commonly appears in Christian religious contexts concerning disagreements about biblical canonicity. Apocryphal writings are a class of documents rejected by some as being either pseudepigraphical or unworthy to be properly called Scripture, though, as with other writings, they may sometimes be referenced for support, such as the Book of Jasher. While writings that are now accepted by Christians as Scripture were recognized as being such by various believers early on, the establishment of a largely settled uniform canon was a process of centuries, and what the term "canon" (as well as "apocrypha") precisely meant also saw development. The canonical process took place with believers recognizing writings as being inspired by God from known or accepted origins, subsequently being followed by official affirmation of what had become largely established through the study and debate of the writings.[4] The Roman Catholic church provided its first dogmatic definition of its entire canon in 1546, which put a stop to doubts and disagreements about the status of the Apocrypha, as well as certain other books, which had continued from the beginning of the NT church.[5] The leader of the Protestant Reformation, Martin Luther, like the Catholic church father Jerome (and certain others), favored the Masoretic canon for the Old Testament, excluding apocryphal books in his non-binding canon as unworthy to be properly called Scripture, but included most of them in a separate section, as per Jerome.[6] Luther did not include the deuterocanonical books in his Old Testament, terming them "Apocrypha, that are books which are not considered equal to the Holy Scriptures, but are useful and good to read."[7]
Explaining the Eastern Orthodox Church's canon is made difficult because of differences of perspective with the Roman Catholic church in the interpretation of how it was done. Today, Orthodox accept a few more books than appear in the Catholic canon.
Esoteric writings and objects
The word "apocryphal" (ἀπόκρυφος) was first applied[by whom?] to writings which were kept secret [8] because they were the vehicles of esoteric knowledge considered too profound or too sacred to be disclosed to anyone other than the initiated. For example, the disciples of the Gnostic Prodicus boasted that they possessed the secret (ἀπόκρυφα) books of Zoroaster. The term in general enjoyed high consideration among the Gnostics (see Acts of Thomas, pp. 10, 27, 44).[9]
Sinologist Anna Seidel refers to texts and even items produced by ancient Chinese sages as apocryphal and studied their uses during Six Dynasties China (A.D. 220 to 589). These artifacts were used as symbols legitimizing and guaranteeing the Emperor's Heavenly Mandate. Examples of these include talismans, charts, writs, tallies, and registers. The first examples were stones, jade pieces, bronze vessels and weapons, but came to include talismans and magic diagrams.[10] From their roots in Zhou era China (1066 to 256 B.C.) these items came to be surpassed in value by texts by the Han dynasty (206 B.C. to A.D. 220). Most of these texts have been destroyed as Emperors, particularly during the Han dynasty, collected these legitimizing objects and proscribed, forbade and burnt nearly all of them to prevent them from falling into the hands of political rivals.[10] It is therefore fitting with the Greek root of the word, as these texts were obviously hidden away to protect the ruling Emperor from challenges to his status as Heaven's choice as sovereign.
Writings of questionable value
"Apocrypha" was also applied to writings that were hidden not because of their divinity but because of their questionable value to the church. Many in Protestant traditions cite Revelation 22:18–19 as a potential curse for those who attach any canonical authority to extra-biblical writings such as the Apocrypha. However, a strict explanation of this text would indicate it was meant for only the Book of Revelation. Rv.22:18–19f. (KJV) states: "For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book: And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book." In the context of Revelations, a book predicting the future atrocities of man, it means that God will strip them of the goodness of life ("from the things written in this book") and that they will be removed from heaven ("out of the book of life"). The early Christian theologian Origen, in his Commentaries on Matthew, distinguishes between writings which were read by the churches and apocryphal writings: γραφὴ μὴ φερομένη μέν ἒν τοῖς κοινοῖς καὶ δεδημοσιευμένοις βιβλίοις εἰκὸς δ' ὅτι ἒν ἀποκρύφοις φερομένη (writing not found on the common and published books in one hand, actually found on the secret ones on the other).[11] The meaning of αποκρυφος is here practically equivalent to "excluded from the public use of the church", and prepares the way for an even less favourable use of the word.[9]
Judaism
Main article: Jewish apocrypha
Although Orthodox Jews believe in the exclusive canonization of the current 24 books in the Tanakh, they also consider the Oral Torah to be authoritative, which they believe was handed down from Moses. The Sadducees—unlike the Pharisees but like the Samaritans—seem to have maintained an earlier and smaller number of texts as canonical, preferring to hold to only what was written in the Law of Moses[19] (making most of the presently accepted canon, both Jewish and Christian, apocryphal in their eyes). Certain circles in Judaism, such as the Essenes in Judea and the Therapeutae in Egypt, were said to have a secret literature (see Dead Sea scrolls). Other traditions maintained different customs regarding canonicity.[20] The Ethiopic Jews, for instance, seem to have retained a spread of canonical texts similar to the Ethiopian Orthodox Christians,[21] cf Encyclopaedia Judaica, Vol 6, p 1147.
Intertestamental
Main article: Biblical apocrypha
See also: Intertestamental period
During the birth of Christianity many Jewish texts of Hellenistic origin existed within Judaism and were frequently used by Christians. Catholic Christians incorporated several of these books into the canon of the Christian Bible, calling them the "apocrypha" or the "hidden books" of the Bible. Patristic authorities frequently recognized these books as important to the emergence of apostolic Christianity, but the inspired authority and value of the apocrypha remained widely disputed. In the sixteenth century, during the Protestant reformation, some authorities began using term deuterocanonical to refer to this traditional intertestamental collection as books of "the second canon." [22] These books are often seen as "intertestamental" because reading them helps explain the theological and cultural transitions which took place between the Old and New Testaments. They are also sometimes called "intertestamental" by religious groups who do not recognize Hellenistic Judaism as belonging with either "Jewish" or "Christian" testaments.
Slightly varying collections of apocryphal, deuterocanonical, or intertestamental books of the Bible form part of the Roman Catholic, Eastern Orthodox and Oriental Orthodox canons (cf Development of the Old Testament canon). The deuterocanonical or intertestamental books of the Catholic Church include 1-2 Esdras, Tobit, Judith, Additions to Esther, the Wisdom of Solomon, Ecclesiasticus, Baruch, the Letter of Jeremiah, the Prayer of Azariah, Susanna, Bel and the Dragon, the Prayer of Manasseh, and 1-2 Maccabees.
The Book of Enoch is included in the biblical canon of the Oriental Orthodox churches of Ethiopia and Eritrea. The Epistle of Jude quotes the book of Enoch, and some believe the use of this book also appears in the four gospels and 1 Peter.[23][24] The genuineness and inspiration of Enoch were believed in by the writer of the Epistle of Barnabas, Irenaeus, Tertullian and Clement of Alexandria[9] and much of the early church. The epistles of Paul and the gospels also show influences from the Book of Jubilees, which is part of the Ethiopian canon, as well as the Assumption of Moses and the Testaments of the Twelve Patriarchs, which are included in no biblical canon.
The canonical validity of the intertestamental books was challenged in the 16th century by Protestants. The Protestant removal of the deuterocanonical books of the Bible did not happen immediately as part of the Reformation, but rather happened in waves over time. The apocryphal books were in fact translated as part of the King James Version of the Bible. Eventually they were effectively removed by Protestants during the 1800s, with some Protestants arguing against their inclusion for theological reasons, and with other Protestants citing the cost of publishing the hidden books as a major factor in removing them. Today it is possible to find Protestant Bibles which now include the Apocrypha. The status of the deuterocanonicals remains unchanged in Catholic and Orthodox Christianities.
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