Of Jesus’ 12 disciples, Saint Peter is one of the most important. In the Book of Matthew, Jesus declares that Peter is the “rock” on which “I will build my church,” and Catholic tradition considers him the first pope. Martyred in Rome in the first century, Peter asked to be crucified upside down so that he would not die in the same way as Christ.
However, that famous story is not in the Bible. It appears in a text called “Acts of Peter,” an “apocryphal” writing.
In ancient Greek, “apocrypha” means “hidden.” The word is used for texts that are not part of an approved set of religious books, especially Christian texts outside the official biblical canon.
Yet these books are not so hidden. Some of them, like Acts of Peter, have shaped Christian tradition for centuries and are read by many people today. These stories are not only fun to read, but also provide valuable information about ideas that interested early Christians.
In my research as a scholar of early Christianity, I read and interpret apocryphal texts to explore the ways that early Jews and Christians understood and practiced their religion.
Capital-A ‘Apocrypha’
When the word is capitalized, “Apocrypha” refers to a set of Jewish texts that are found in Roman Catholic Bibles, but they are not included in most Protestant Bibles.
These texts were valued within ancient Judaism, yet are not included in the Jewish sacred text the Tanakh. The Tanakh is similar to what Christians call the “Old Testament” or the “Hebrew Bible,” but there are many important differences, including the order of texts and the books that are emphasized.
Examples of these Apocryphal books include Judith, Sirach and the First and Second Books of Maccabees. The story of Hanukkah comes from the Books of Maccabees when Jewish rebels overcame an oppressive ruler and rededicated the temple in Jerusalem – a reminder of the Apocryphal books’ significance.
Most Christians viewed the Apocrypha as scripture until the Protestant Reformation of the 16th century. During this period, Protestant reformers such as Martin Luther argued that these texts were valuable to Christians but should not be viewed as scripture.
Today, Roman Catholicism and Orthodox Christianity affirm these texts as a part of their canon. Thus, not all Christian Bibles include the same number of books.
Lower-case ‘apocrypha’
The word apocrypha is also used to reference a second set of texts: Christian books that are not included in the New Testament, the faith’s officially recognized set of texts.
The New Testament canon usually includes 27 books, including the four gospels that describe Jesus’ life – Matthew, Mark, Luke and John – and Acts, which describes the works of the apostles who continued Jesus’ ministry after his death. The New Testament also contains many books of letters, or Epistles, written by early Christian leaders, and Revelation, a vision of the end of the world.
Yet early Christians wrote more than just these books. These additional texts are often grouped together and referred to as “Christian apocrypha.” They include a number of different genres.
For example, apocryphal gospels tell of the life, ministry and death of Jesus. One of the earliest is the Gospel of Thomas, probably written in the mid-second century. Unlike the New Testament gospels, Thomas does not include the death of Jesus. Instead, it is a collection of sayings, many of which are also found in the New Testament gospels.
There are other apocryphal gospels named after important people in Jesus’ life and ministry, such as the Gospel of Mary. Named after one of Jesus’ female followers, Mary Magdalene, it notes that Jesus loved her more than any other woman.
Another genre is “apocryphal acts” – books that expand upon stories of the apostles who followed Jesus. One example is the Acts of Thecla, a story about a female follower of Jesus who was called to preach and teach the gospel. There are also apocryphal letters, apocalyptic texts and passion narratives that add details to the death and resurrection of Jesus.
One way to think about Christian apocryphal texts is as fan fiction written about the stories found in the New Testament. The New Testament gospels do not provide information about Jesus’ experience as a child. Yet there are apocryphal texts called “infancy gospels” that fill in the gaps, saying more about Jesus’ birth and how he navigated his perceived divine powers. In the “Infancy Gospel of Thomas,” the young Jesus brings a set of clay birds to life, rebukes his teacher and even kills his playmates.
Creating the canon
So why were these interesting texts not included in the New Testament?
The process of canonization was a slow one. Contrary to popular belief, there was not one early meeting of Christians to vote on which books should be in the New Testament. Instead, much of the canon developed slowly, as widely read texts circulated among the people and were read aloud.
Theology seems to have been a primary factor behind how the canon took shape. Early Christians fiercely debated things like Jesus’ nature: whether he was divine, human or both. Bishops and priests often challenged texts that did not conform with what became orthodox doctrine. Early Christians tended to read, copy, share and preserve the texts whose contents they already agreed with.
Even still, some Christians continued to read and value apocryphal texts. One of the oldest complete versions of the New Testament, the Codex Sinaiticus, dates to the fourth century and includes two apocryphal texts: the Shepherd of Hermas and the Epistle of Barnabas.
Christians throughout the years have continued to read and value the texts of the apocrypha. Medieval artwork illustrates this, as many stories only found within apocryphal texts are depicted on the ceilings of basilicas, on altarpieces and in paintings. Today, many Christians remain enthralled by these stories, which fill in gaps from the New Testament and provide intriguing details of the lives and ministries of biblical figures.
Christy Cobb does not work for, consult, own shares in or receive funding from any company or organization that would benefit from this article, and has disclosed no relevant affiliations beyond their academic appointment.
This article was originally published on The Conversation. Read the original article.
