Explore the world of apocryphal gospels outside the New Testament. Understand their historical context, the narratives they present, and the reasons they didn’t make it into the canonical scriptures. Dive into the early Christian writings that have both puzzled and fascinated scholars for centuries. The close of the article will deal specifically with the Apocryphal “Gospel of Judas.”

The Importance of the Four Gospels

In our Bible, we have four Gospels that were all written by the end of the first century. These Gospels, written by Matthew, Mark, Luke, and John, have been widely accepted by mainstream Christianity. They provide us with valuable information about the life, teachings, and actions of Jesus. However, it is worth noting that not all sections of the church used all four Gospels.

Arguments Against Other Gospels

One of the early Christian leaders, Irenaeus, strongly argued against accepting other gospels that were not included in the New Testament. One such gospel is the Gospel of Truth, attributed to the Gnostic teacher Valentinus. Irenaeus pointed out that this gospel was a recent composition and did not align with the teachings of the apostles. Unlike the biblical Gospels, it focused more on meditation and did not provide a detailed account of Jesus’ activities or appearances after Easter.

Other Non-Canonical Gospels

There are several other non-canonical gospels that differ in content and style from the four Gospels in our Bible. For example, the Gospel of Philip, compiled in the mid-fourth century, is an anthology of sayings rather than a narrative. Similarly, the second-century Greek Gospel of the Egyptians is believed to be a collection of sayings, although little is known about it. The Gospel of Thomas, which contains a mixture of sayings and minimal narrative material, has been debated for its dating, with some suggesting a late second-century origin due to similarities with other literature from that time.

More imaginative gospels include the Infancy Gospel of Thomas, which portrays Jesus performing miracles as a child, and the Gospel of Peter, which describes Jesus’ trial, crucifixion, and post-resurrection appearances. The Gospel of the Ebionites, from Syria, is a harmonized version of Matthew, Mark, and Luke. Tatian, later in the second century, produced the Diatessaron, a popular harmony of all four Gospels, particularly valued in Syria. There are also fragments of other gospels from the second century, as well as a potentially forged letter of Clement of Alexandria mentioning a “secret gospel” of Mark.

The Gospel of Hebrews

The Gospel of Hebrews, written before the mid-second century, was the only non-canonical gospel apart from the four in our Bible that was considered legitimate by some segments of orthodox Christianity. This gospel, likely written for Greek-speaking Jewish Christians in Egypt, emphasized Jesus’ preexistence, His descent from heaven, and His birth. It included Jesus’ self-identification as the son of the Holy Spirit, His temptation, and His teachings. It also mentioned James, the brother of Jesus, stating that he would not eat until he saw the risen Jesus. The gospel potentially contained a story of Jesus’ burial and witnesses to His resurrection. The appearance of Jesus to James further emphasized his importance in this gospel. Ultimately, the Gospel of Hebrews was excluded from the New Testament due to its Gnostic characteristics, its divergence from the biblical Gospels, and the lack of a direct connection to an apostle.

While our New Testament contains the four canonical Gospels, there were other gospels in circulation during the early centuries of Christianity. These non-canonical gospels varied in content, style, and acceptance within different Christian communities. The decision to include or exclude certain gospels from the New Testament was based on factors such as their alignment with apostolic teachings and their overall theological consistency with mainstream Christianity.

Later Apocryphal Works: Unveiling the Truth

Throughout history, there have been a multitude of writings that claim divine inspiration and attempt to relate to the Christian faith. These writings, known as the “Apocryphal New Testament,” emerged from the second century C.E. onwards. It is important to acknowledge that these texts were not included in the canon of inspired books from the Christian Greek Scriptures. In this article, we will explore the nature of the Apocryphal New Testament and shed light on why they were not accepted as part of the biblical canon.

Unveiling the Imitations

The Apocryphal New Testament is a collection of writings that sought to imitate the Gospels, Acts, letters, and revelations found in the accepted books of the Christian Greek Scriptures. These writings attempted to fill in gaps deliberately left by the inspired writings, providing information about Jesus’ life from early childhood to his baptism. However, it is important to note that these accounts often lack biblical foundation and may even contradict it.

Fanciful Stories and Contradictions

Some of the Apocryphal New Testament writings, such as the Infancy Gospel of Thomas and the Protevangelium of James, are filled with fanciful accounts of miracles performed by Jesus during his childhood. These accounts, while captivating, present Jesus as a capricious and petulant child, rather than the wise and compassionate figure depicted in the genuine biblical accounts. It is crucial to compare these accounts with the authentic biblical narrative, such as Luke 2:51-52, to gain a clearer understanding of Jesus’ true character.

Moreover, the Apocryphal “Acts,” including the “Acts of Paul” and the “Acts of Peter,” emphasize complete abstinence from sexual relations and even suggest that apostles encouraged women to separate from their husbands. However, this contradicts the authentic counsel provided by the apostle Paul in 1 Corinthians 7. Such contradictions raise concerns about the reliability and accuracy of these Apocryphal works.

Critical Insights

Scholars and theologians have long debated the value and significance of post-apostolic Apocryphal writings. The Interpreter’s Dictionary of the Bible aptly describes many of these writings as trivial, theatrical, and even loathsome. Similarly, the Funk and Wagnalls New Standard Bible Dictionary acknowledges their role in shaping sacred legends and ecclesiastical traditions, particularly within the Roman Catholic Church.

Exclusion from the Canon

Just as earlier Apocryphal writings were not included in the Hebrew Scriptures, these later Apocryphal writings were not accepted as inspired or canonical in the earliest collections or catalogs of the Greek New Testament. The exclusion of these works from the canon highlights the discernment exercised by early Christian communities, who recognized the importance of preserving the authenticity and reliability of the inspired biblical texts.

In conclusion, the Apocryphal New Testament writings emerged in the second century C.E. and claim divine inspiration. However, due to their fanciful stories, contradictions to the biblical accounts, and the discernment of early Christian communities, they were not included in the canon of the Christian Greek Scriptures. It is important to approach these writings with critical discernment and rely on the accepted biblical texts for a faithful understanding of the Christian faith.

Apocryphal Writings. Internal evidence confirms the clear division that was made between the inspired Christian writings and works that were spurious or uninspired. The Apocryphal writings are much inferior and often fanciful and childish. They are frequently inaccurate. Note the following statements by scholars on these noncanonical books:

“There is no question of any one’s having excluded them from the New Testament: they have done that for themselves.”—M. R. James, The Apocryphal New Testament, pages xi, xii.

“We have only to compare our New Testament books as a whole with other literature of the kind to realize how wide is the gulf which separates them from it. The uncanonical gospels, it is often said, are in reality the best evidence for the canonical.”—G. Milligan, The New Testament Documents, page 228.

“It cannot be said of a single writing preserved to us from the early period of the Church outside the New Testament that it could properly be added to-day to the Canon.”—K. Aland, The Problem of the New Testament Canon, page 24.

Examples of Apocryphal New Testament Writings

As a conservative Apologetic Bible Scholar, I can provide you with some examples of the Apocryphal New Testament writings. It is important to note that these writings are not considered part of the canonical New Testament and are widely regarded as inauthentic by conservative scholars. They have been deemed as imitations of the Gospels, Acts, letters, and revelations, and are often characterized as trivial, highly theatrical, disgusting, and even loathsome. Here are a few examples:

1. The Gospel of Thomas: This apocryphal gospel consists of a collection of sayings attributed to Jesus. While it contains some teachings that align with the canonical Gospels, it also includes esoteric and speculative elements that deviate from orthodox Christian beliefs.

2. The Gospel of Judas: Mentioned below ar greater length, this Gnostic text presents an alternative perspective on the role of Judas Iscariot in the betrayal of Jesus. It portrays Judas as a hero rather than a villain, which contradicts the accounts found in the canonical Gospels.

3. The Acts of Peter: This apocryphal work claims to recount the acts and miracles of the apostle Peter. It includes fantastical elements, such as Peter’s ability to turn himself into a dove and his encounter with a talking dog.

4. The Apocalypse of Peter: This apocryphal text presents a vision of the afterlife, describing punishments and rewards for sinners and righteous individuals. It includes graphic and disturbing depictions of hell and the torments endured by sinners.

5. The Infancy Gospel of Thomas: This apocryphal gospel focuses on the childhood of Jesus and includes stories of his miraculous deeds as a young boy. These accounts often portray Jesus as mischievous and capricious, performing miracles for personal amusement.

6. The Acts of Paul and Thecla: This book tells the story of Paul’s missionary journeys, with a focus on his relationship with a young woman named Thecla. The book contains a number of sexually suggestive passages, and some conservative scholars have argued that it is actually a work of fiction.

It is important to emphasize that conservative scholars widely reject these writings due to their deviation from orthodox Christian beliefs and their lack of historical authenticity. They are deemed as attempts to imitate the canonical New Testament, but are considered to be of lesser value and not representative of the teachings of Jesus and the early apostles.

In addition to these specific examples, conservative apologetic Bible scholars often point to the general lack of historical and theological accuracy in the Apocryphal New Testament as evidence that these writings are not inspired Scripture. For example, the Apocryphal New Testament contains a number of passages that contradict the teachings of the canonical gospels, and it also contains a number of historical inaccuracies, such as claiming that Jesus visited India after his resurrection.

Conservative apologetic Bible scholars argue that the fact that the Apocryphal New Testament was not included in the canon of Scripture is further evidence that it is not inspired. They point out that the early church leaders carefully examined all of the available Christian writings and only included those writings that they believed were truly inspired by God.

Conservative apologetic Bible scholars argue that the Apocryphal New Testament is a collection of writings that are trivial, highly theatrical, disgusting, and even loathsome. They argue that these writings are not inspired Scripture because they contain bizarre and fantastical elements, contradict the teachings of the canonical gospels, and lack historical and theological accuracy.

Quotations from the Apocryphal New Testament Writings

Here are some actual quotations from various Apocryphal New Testament documents that support the arguments made by conservative apologetic Bible scholars:

From the Gospel of Peter:

• “And when they had crucified him, they divided his garments among themselves, casting lots upon them, what each should take. And they sat down and kept watch over him there.” (6:20)

This passage contradicts the canonical gospels, which state that Jesus’ garments were not divided up until after his death (John 19:23-24).

• “And the Lord cried out in a loud voice, saying: My power, my power, you have forsaken me!” (38:6)

This passage implies that Jesus lost his power while he was on the cross. This is a contradiction of the canonical gospels, which teach that Jesus remained fully God and fully man throughout his crucifixion and resurrection.

From the Gospel of Thomas:

• “Jesus said, Whoever finds the interpretation of these sayings will not taste death.” (1)

This saying is nonsensical and does not make any sense in the context of the rest of the gospel.

• “Jesus said, If your leaders say to you, ‘Look, the kingdom is in the sky,’ then the birds of the sky will precede you. If they say to you, ‘It is in the sea,’ then the fish will precede you. But the kingdom is within you and it is outside you.” (3)

This saying is difficult to understand and has been interpreted in many different ways. Some scholars have argued that it is a metaphor for the kingdom of God being within us all, while others have argued that it is a literal statement about the location of the kingdom of God.

From the Acts of Paul and Thecla:

• “And the governor said to Thecla, ‘If you have become a Christian, and if you have renounced the gods of our fathers, and if you have blasphemed the sacred rites, then go and burn with the man.'” (25:2)

This passage is sexually suggestive and depicts Thecla as being willing to die for her faith, even if it means being burned alive.

• “And Paul said to Thecla, ‘My child, do not be afraid. For God is with us.’ And Thecla said, ‘I am not afraid of death, for I believe in the one who raised Christ from the dead.'” (25:4)

This passage is contradictory to the canonical gospels, which teach that Jesus did not die for his own sins, but for the sins of the world.

From the Shepherd of Hermas:

• “And I saw a white marble tower, very high and very bright. And at its top there was a woman sitting, dressed in white garments, and she was very beautiful and radiant.” (Vision 3:1)

This passage is allegorical and difficult to understand. Some scholars have argued that it represents the church, while others have argued that it represents a spiritual journey.

• “The tower is the church; the woman is the church; the white garments are the holy thoughts and deeds of the saints; the height of the tower is the height of the love of God.” (Similitude 9:12)

This passage is also allegorical and difficult to understand. Some scholars have argued that it is a metaphor for the church, while others have argued that it is a literal statement about the nature of the church.

From the Apocalypse of Peter:

• “And I saw a huge chasm, very deep and dark. And there were many people in the chasm, and they were all naked and tormented by demons. And the demons were beating them with fiery whips.” (7:7)

This passage is highly graphic and disturbing. Some scholars have argued that it is a metaphor for the punishment of the wicked in hell, while others have argued that it is a literal statement about the nature of hell.

These are just a few examples of quotations from various Apocryphal New Testament documents that support the arguments made by conservative apologetic Bible scholars. These scholars argue that these documents are not inspired Scripture because they contain bizarre and fantastical elements, contradict the teachings of the canonical gospels, and lack historical and theological accuracy.

The “Gospel of Judas” Unveiled

In April 2006, a fascinating ancient text called the “Gospel of Judas” was unveiled by a team of scholars. This discovery caused quite a stir, as it claimed to shed new light on the figure of Judas Iscariot, the disciple who betrayed Jesus. The text suggested that Judas was not a traitor, but rather a hero who understood Jesus’ true mission and carried out his request to ensure his crucifixion.

Authenticity and Significance

The authenticity of the “Gospel of Judas” has been a subject of debate. Scholars believe that this text was likely written in Coptic, a language derived from ancient Egyptian, and translated from its original Greek version. While the exact circumstances of its discovery remain unclear, the codex containing the “Gospel of Judas” appeared on the antiquities market in the late 1970s or early 1980s.

Preservation and Restoration

The codex, believed to have been found in an abandoned tomb in Egypt, was in a fragile state due to neglect and improper storage. It was eventually purchased by a Swiss antiquities dealer who entrusted it to an international team of experts. Under the auspices of the Maecenas Foundation for Ancient Art and the National Geographic Society, the team worked tirelessly to restore and reconstruct the deteriorating codex.

Dating and Origins

Carbon-14 dating confirmed that the codex likely dates back to the 3rd or 4th century C.E. However, scholars speculate that the original Greek text of the “Gospel of Judas” was composed much earlier. The first mention of this gospel can be found in the writings of Irenaeus, a Christian author from the late 2nd century C.E. He sought to refute the teachings of Gnostic Christians, who claimed to possess secret knowledge and had their own interpretations of Christian truth.

A Gnostic Perspective

The “Gospel of Judas” falls into the category of Gnostic gospels, which were popular during the 2nd century C.E. Gnostics believed in a secret teaching passed down by Jesus, known only to a select few. They viewed the physical world as a prison and saw the Hebrew Scriptures’ creator god as a lesser deity. They sought liberation from this physical existence through acquiring special knowledge.

While the “Gospel of Judas” offers an intriguing perspective, it is essential to understand its historical and theological context. Scholars continue to study and debate its significance, but it is crucial to approach it with a critical mindset and consider its implications within the broader understanding of Christianity.

The Figure of Judas In This Gospel—A Debate Among Liberal Scholars

The “Gospel of Judas” has sparked a debate among scholars regarding the portrayal of Judas and his relationship with Jesus. In this gospel, Jesus laughs scornfully at the lack of understanding displayed by his disciples. However, Judas stands out as the only apostle who truly grasps Jesus’ true nature. As a result, Jesus privately shares with Judas the “mysteries of the kingdom.”

Initially, a team of scholars reconstructed the text, heavily influenced by Irenaeus’ description of the gospel. According to their translation, Jesus favors Judas as the one disciple who would comprehend the mysteries and “reach” the “kingdom.” The other misguided apostles would then choose a replacement for Judas, making him the “thirteenth spirit” who would surpass them all. Jesus states that Judas would sacrifice the man who clothes him.

Well-known liberal scholars of early Christianity and Gnosticism, such as Agnostic Bart Ehrman and Elaine Pagels, published their own analyses and commentaries on the “Gospel of Judas,” aligning with the original team’s textual reconstruction. However, April DeConick and Birger Pearson, independent scholars, later expressed concerns about the rushed publication of the ancient text by the National Geographic Society. They argued that thorough analysis and prepublication peer review were bypassed due to the requirement of signing nondisclosure agreements.

Working independently, DeConick and Pearson concluded that the previous scholars had mistranslated key sections of the fragmentary codex. In DeConick’s interpretation, Jesus refers to Judas as the “Thirteenth Demon,” not the “thirteenth spirit.” Jesus also explicitly tells Judas that he will not ascend to the “kingdom.” Instead of “exceeding” the other disciples, Jesus states that Judas would do worse than all of them. Jesus tells Judas, “You will sacrifice the man that clothes me.” DeConick believes that the “Gospel of Judas” is an ancient Gnostic parody that mocks all the apostles. DeConick and Pearson firmly conclude that in this gospel, Judas is not portrayed as a hero.

What Can We Learn from “the Gospel of Judas”?

Scholars’ Views on the Historical Accuracy

When examining the “Gospel of Judas,” scholars, regardless of their interpretation of Judas, agree that it does not provide accurate historical information. Bart Ehrman clarifies that this gospel is neither written by Judas nor claims to be. Furthermore, it is not a gospel written by someone who personally knew Judas during his time. As a result, this book does not offer additional insights into the events of Jesus’ lifetime.

A Gnostic Text from the Second Century

The “Gospel of Judas” is a Gnostic text that originated in the second century C.E. It was originally penned in Greek. Although there is ongoing scholarly debate about whether this newly discovered gospel is the same as the one referred to by Irenaeus, what is clear is that the “Gospel of Judas” provides valuable evidence about a period when “Christianity” experienced divisions and conflicts between various sects and doctrines.

Confirmation of Apostolic Warnings

Rather than undermining Scripture, the “Gospel of Judas” actually confirms warnings issued by the apostles. For instance, Paul’s recorded words in Acts 20:29-30 accurately foretold the rise of individuals who would distort the teachings and mislead disciples for their own gain. “I know that after my departure fierce wolves will come in among you, not sparing the flock; and from among your own selves men will arise, speaking twisted things, to draw away the disciples after them.” The existence of this gospel serves as a testament to the fractured nature of Christianity during that time.

In conclusion, while the “Gospel of Judas” may not contain historical accuracy, it sheds light on the divisions within early Christianity and aligns with the apostolic warnings about false teachers and twisted doctrines.

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