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Journal articles on the topic 'Apocrypha'
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1
Milkov, V. "Apocryphal images of the other world in the Apocrypha "The vision of the Apostle Paul", "Walking of the Virgin by Flour", "Questions and Answers of St. Athanasius to the Antiochus"." Язык и текст 4, no. 4 (2017): 85–118. http://dx.doi.org/10.17759/langt.2017040407.
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In the publication the apocryphal texts are reproduced and analyzed, which describe the other world and the posthumous destinies of souls of the dead people. A place of torment sinners and Paradise are described in such Apocryphas as "The Vision of the Apostle Paul", "Walking of the Virgin by Flour", "Questions and Answers of St. Athanasius to the Antiochus". In the analytical part of the publication the author systemizes data about the editions of the apocryphal works and gives information about the manuscripts in which the data revision submitted. The publication contains the translation of the Apocrypha in modern Russian language.
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Вевюрко, И. "Journal «Apocrypha. Apocrypha. Revue International des Littératures apocryphes»." Библия и христианская древность, no. 4(16) (November 15, 2022): 168–80. http://dx.doi.org/10.31802/bca.2022.16.4.006.
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В седьмом номере «Апокрифы» опубликованы статьи на французском, англииском, итальянском и немецком языках. В центре внимания исследователей находятся следу-ющие апокрифические сюжеты, памятники и группы текстов: традиция апостола Фомы (Поль - Гюбер Пуарье), тайное Евангелие Марка (Ален ле Булюэк), «Псевдо-Климентины» (Бернар Пудерон), «Откровение Ездры», «Видение Ездры» и «Откровение Седраха» (Флавио Нуволоне), «Тюбингенская теософия» (Пьер Франко Беатрис), «Гомеровский центон» (Андре-Луи Рей), физический облик апостола Петра в «Церковной истории» Никифора Каллиста (Кристофер Мэтьюз), традиция Симона Мага (Альберто Феррейро), «Золотая легенда» (Барбара Фляйт), традиция св. апостола Иакова Старшего (Марек Старовейский), ранний итальянский перевод памятника «Ps. Marcellus brevior» (Эдуардо Барбьери). Кроме того, исследуются евангельские цитаты у авторов ІІ в. (Анневиес ван ден Хук) и ряд памятников изобразительного искусства (Маргарет Рассар-Деберг, Николь Тьери, Джузеппе де Спирито, Пьера-Ален Марио). Также в номере помещена значимая дискуссия о соотношении апокрифа и канона, представленная статьями Пьера Гизеля, Марка Фэсслера, Вальтера Ребеля и Катрин Попэр. The seventh issue of Apocrypha published articles in French, English, Italian and German. The researchers focus on the following apocryphal plots, monuments and groups of texts: «The Tradition of the Apostle Thomas» (Paul- Hubert Poirier), «The Secret Gospel of Mark» (Alain le Boulluec), Pseudo - Clementines (Bernard Pouderon), «The Apocalypsis of Ezra», «The Vision of Ezra» and «The Apocalypsis of Sedrach» (Flavio Nuvolone), «Tübingen Theoso-phy» (Pierre Franco Beatrice), «Homerocentra» (Andre- Louis Rey), the physical appearance of the Apostle Peter in the «Church History» of Nicephorus Callistus (Christopher Matthews), the tradition of Simon Magos (Alberto Ferreiro), «The Golden Legend» (Barbara Fleith), the tradition of st. apostle James the Elder (Marek Starowieyski), an early Italian translation of the monument «Ps. Marcellus brevior» (Eduardo Barbieri). In addition, evangelical quotations from authors of the second century (Annevies van den Hoek) and a number of monuments of fine art (Margaret Ras-sart-Debergh, Nicole Thierry, Giuseppe de Spirito, Pierre -Alain Mariaux) are studied. The issue also contains a significant discussion on the relationship between the apocrypha and the canon, presented by articles by Pierre Gisel, Mark Faessler, Walter Rebell and Catherine Paupert.
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Volokhova, Natalia V., and Elena N. Goncharova. "THE IMAGE OF A WOMAN IN THE NEW TESTAMENT APOCRYPHIC GOSPELS." IZVESTIYA VUZOV SEVERO-KAVKAZSKII REGION SOCIAL SCIENCE, no. 4 (212) (December 28, 2021): 11–16. http://dx.doi.org/10.18522/2687-0770-2021-4-11-16.
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The New Testament Apocrypha is a kind of phenomenon in early Christian literature, where features of ancient and Christian ideology are combined. The Apocrypha is a “practical” component of early Christian anthropology, since the Apocrypha embodied the holistic images of people, the so-called “ideal Christians”. The study analyzes the New Testament Apocryphal litera-ture, in particular, examines the texts of the Apocryphal Gospels (“The First Gospelˮ of James, “The Gospel of the Birth of the Ever Virgin Maryˮ, the Gospel of Thomas, the Gospel of Nicodemus) and the Apocryphal Acts in order to form a complex and systematic representation of the image of a woman in early Christianity, as well as in order to reveal the influence of apocryphal texts on the formation of the status of women in society, which is of fundamental importance in determining the place and role of women in subsequent periods of development of Christianity. In the course of the study, it was found that it was the New Testament apocryphal literature, along with the canonical texts, that had a great influence on the formation of the female image during the formation of early Christian ideology.
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Вевюрко, И. "Journal «Apocrypha. Revue International des Littératures apocryphes» Bibliographical Review. Part 3: 1994–1995." Библия и христианская древность, no. 3(15) (February 15, 2022): 158–74. http://dx.doi.org/10.31802/bca.2022.15.3.007.
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В пятом и шестом номерах «Апокрифы» опубликованы статьи на французском и английском языках. Ричард Бокхем в публикации об «Апокалипсисе Петра» представляет гипотезу, согласно которой этот памятник связан с восстанием Бар Кохбы. Франсуа Бовон исследует предполагаемую цитату из «Деяний Павла» у Оригена. Тому же апокрифу посвящена работа Энн Брок, в которой исследуется его жанровое своеобразие. Малоисследованную сирийскую рукопись с апокрифами, в том числе неизвестными, представляет публике Ален Деремо. Реконструкции апокрифа «Narratio Iosephi» посвящена статья Реми Гонеля; он же в следующей статье освещает проблему использования апокрифических источников в «Золотой легенде». Симон Мимуни рассказывает историю жанра «Жизнь Марии». Работу над классификацией апокрифических сюжетов в живописи церквей Савойи продолжает Катрин Попэр. С точки зрения апокрифических сюжетов представлено у Марека Старовейского изучение византийской трагедии «Христос Страждущий». Ирена Бакус публикует и комментирует первый латинский перевод «Протоевангелия Иакова». Христиан-Бернард Амфо выдвигает гипотезу, что «Евангелие согласно евреям» послужило источником для Евангелия от Луки. Рене-Жорж Кокё исследует коптский In the fifth and sixth issues of the journal «Apocrypha» there were published articles in French and English. Richard Baukham in a publication about the «Apocalypse of Peter» presents a hypothesis according to which this text is associated with the uprising of Bar Kokhba. François Bovon explores a supposed quotation from «Acts of Paul» by Origenes. The same apocrypha is considered in the work of Ann Brock, who explores its genre originality. A little-researched Syrian manuscript with apocrypha, including unknown ones, is presented to the public by Alain Desremaux. The article by Remy Gounelle is devoted to the reconstruction of the apocrypha «Narratio Iosephi»; in the following article, he also highlights the problem of using apocryphal sources in the «Golden Legend». Simon Mimouni tells the story of the genre «Life of Mary». Catherine Paupert continues to work on the classification of apocryphal subjects in the ikonography of the Savoy churches. From the point of view of apocryphal plots, Marek Staroveysky presents the study of the Byzantine tragedy «The Suffering Christ». Irena Bakus publishes and comments on the first Latin translation of the Protoevangelium of James. Christian-Bernard Amfo puts forward a hypothesis that «Gospel according to the Jews» served as a source for the Gospel of Luke. Rene-Georges Coquin explores the Coptic «Apocryph of Jeremiah» in Coptic-Arabic and Garshuni manuscripts. Robert Faerber conducts a comparative analysis of two Old English homilies on the Easter. The concept of midrash at the theoretical level is analyzed in the article by Martin McNamara. Bernard Outtier explores the motives of the Assumption in two homilies attributed to St. John Chrysostom. David Pao discusses the genre problems of apocryphal works on the example of «The Acts of the Apostle Andrew». In Madeleine Scopello’s article, the description of Mani’s life in the «Acts of Archelaus » is considered as a correlate of the polemic with Manichaeism. Isabella Ullern-Weité discusses the very concept of «apocrypha» with the involvement of philosophical hermeneutics. The last article of the sixth issue is a description by Witold Witakowski of the Ethiopian story about the miracles of Jesus Christ.
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Pavlovska, Solomiia Y. "Reinterpretation of Ukrainian apocryphal literature in chronotope." COMPASS 3, no. 1 (September 29, 2023): 89–102. http://dx.doi.org/10.29173/comp65.
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This article is devoted to the linguistic and cultural analysis of the regional peculiarities of Ukrainian apocryphal literature in the context of modern socio-cultural paradigms. Through the concepts of cultural code and intertextuality, the hypotheses that formed the paradigmatic basis of the study are substantiated: first, the apocryphon is a form of cultural code with an immanent semantic field that contains a system of code units (symbolism, allegory, parables, miracles, and apocalyptic images); and second, the apocrypha are open signs and symbolic systems in which texts with different cultural codes coexist. The intertextual relations within this system can then be interpreted as a dialogue of cultures. In this paper, based on criteria such as historical context, confessional affiliation, language, and themes, the regional specificity of the apocrypha of Ukraine's western and eastern regions is determined. Within the framework of the cultural communication theory, the regional peculiarities of transcoding the apocrypha text into a visual work (icons, frescoes) are revealed. The specifics of the spiritual and socio-cultural life of Ukraine's western and eastern regions are explained. The study results show that each regional culture in Ukraine (whether western or eastern) is distinctive and valuable and has its own periods of progress and regression. This argument gives grounds for recognizing the multiplicity of independent but interconnected models of cultural development in Ukraine.
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Burke, Tony, and Gregory Peter Fewster. "Opera Evangelica: A Lost Collection of Christian Apocrypha." New Testament Studies 67, no. 3 (June 3, 2021): 356–87. http://dx.doi.org/10.1017/s0028688521000096.
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Within the holdings of the Thomas Fisher Rare Book Library at the University of Toronto there is a curious, rarely examined handwritten book entitled Opera Evangelica, containing translations of several apocryphal works in English. It opens with a lengthy Preface that provides an antiquarian account of Christian apocrypha along with a justification for translating the texts. Unfortunately, the book's title page gives little indication of its authorship or date of composition, apart from an oblique reference to the translator as ‘I. B.’ But citations in the Preface to contemporary scholarship place the volume around the turn of the eighteenth century, predating the first published English-language compendium of Christian apocrypha in print by Jeremiah Jones (1726). A second copy of the book has been found in the Cambridge University Library, though its selection of texts and material form diverges from the Toronto volume in some notable respects. This article presents Opera Evangelica to a modern audience for the first time. It examines various aspects of the work: the material features and history of the two manuscripts; the editions of apocryphal texts that lie behind its translations; the views expressed on Christian apocrypha by its mysterious author; and its place within manuscript publication and English scholarship around the turn of the eighteenth century. Scholars of Christian apocrypha delight in finding ‘lost gospels’ but in Opera Evangelica we have something truly unique: a long-lost collection of Christian apocrypha.
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Marriott, David. "Gravity's Rainbow: Apocryphal History or Historical Apocrypha?" Journal of American Studies 19, no. 1 (April 1985): 69–80. http://dx.doi.org/10.1017/s0021875800020053.
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Nineteenth century novelists felt constrained to supply their readers with well-chosen epigraphs, and the personal canons from which they drew them, whilst seldom exclusively Biblical, provided a convenient index to their individual literary and philosophical predilections. Thomas Pynchon's canon is wilfully idiosyncratic and frequently apocryphal, but his epigraphs are no less apposite than George Eliot's; for in creating a fictional world out of what is largely palpable history Pynchon produces a homogenous medium which is neither fiction nor history. I have chosen the epigraph above because in addition to illustrating this admixture of fiction and history it also intimates to the reader an aspect of Pynchon's technique which may go some way towards explaining the rationale behind it. Some parts ofGravity's Rainbow, I think, might best be described as an attempt at writing a twentieth century “gospel.”The Oxyrhynchus papyri, referred to in the epigraph actually exist. They were discovered in 1898 and 1904 in Egypt, and were fragments of purported sayings of Jesus of Nazareth dating from the second century A.D. Not until 1956, when the translation of a gnostic library discovered at Nag Hammedai in Egypt was completed, did it become clear that the Oxyrhynchus papyri were fragments of a work calling itself theGospel of Thomas.
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Burke, Tony. "Even More Christian Apocrypha." Bulletin for the Study of Religion 48, no. 3-4 (June 4, 2020): 4–12. http://dx.doi.org/10.1558/bsor.38414.
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New Testament Apocrypha: More Noncanonical Scriptures, edited by Tony Burke and Brent Landau, was published in 2017. It is the first in a series of volumes of apocryphal Christian texts in English translation. This article offers some reflections on the reception of the volume—with a summary of and response to reviews in journals and two panel discussions—and on the process of assembling a second volume to be published in 2020. The article describes the contents of the second volume with particular emphasis on several Johannine apocrypha related to er?tapokriseis (or “question-and-answer” literature) and two texts that may reflect Chistian-Muslim interaction in late antique Egypt. The article concludes with a preliminary list of the texts to be included in a third volume to follow in 2022.
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Milovanovic, Ksenija. "The forgotten dream of the emperor Nebuchadnezzar." Prilozi za knjizevnost, jezik, istoriju i folklor, no. 84 (2018): 113–18. http://dx.doi.org/10.2298/pkjif1884113m.
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This paper is dedicated to the Old Paper Apocrypha, which speaks about emperor Nebuchadnezzar. The starting point of the Apocrypha is the second chapter of the Book of the prophet Danilo with considerable deviations. The basis is the interpretation of the Nebuchadnezzar's forgotten dream, whose explication is made by the prophet Samoil. The apocryphal and biblical texts are comparatively analyzed. It was pointed out to the anticipation and symbolic function of the dream in other Old Testament stories. The work examines paleographical and orthographical characteristics of the text. The supplement features the adapted text of The story of prophet Samoil, from XIV century.
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Ališauskas, Vytautas. "Reconstruction of Tradition and Religious Imagination in Early Apocryphal Writing." Literatūra 63, no. 1 (December 30, 2021): 19–47. http://dx.doi.org/10.15388/litera.2021.3.2.
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Studies of the Christian apocrypha have paid relatively little attention to the authors' self-awareness and intentions. The authors of the Apocrypha often impersonate characters of the apostolic generation or write about events that could not have been known to them. This leads to the suspicion that they are deliberately trying to manipulate the reader by directly deceiving him. In contemporary scholarship, apocryphal literature is often described as "forgery". We believe that in many cases this is not an accurate characterisation. The aim of the authors was not manipulation, creating a power relationship of authority with the reader, but the reconstruction of tradition by responding to a new Sitz im Leben. The article emphasises the secondary, derivative character of apocryphal literature. The authors of the Apocrypha were convinced of the veracity of their texts because they systematically relied on sources that were reliable from their point of view: the future canonical gospels, the oral contents, often with folkloric features, theological topoi taken over from the previous generation. This made it possible to attribute their work to the apostles or their companions, since the belief of the time was that the work of the disciples could rightly be attributed to the teacher. It is very likely that some of the works reflect the experience of altered states of consciousness.
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Karzarnowicz, Jarosław. "ABOUT SEVERAL CHURCH SLAVONIC CONTEXTS OF OLD POLISH APOCRYPHA ROZMYŚLANIE PRZEMYSKIE." Polish Studies of Kyiv, no. 36 (2020): 22–34. http://dx.doi.org/10.17721/psk.2020.36.22-34.
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The article draws attention to how the old Polish apocrypha Rozmyślanie Przemyskie (Przemyśl Reflection) realizes certain contexts common with Greek apocryphal texts and their Orthodox Slavic translations. Apocryphal works occupy an important place in medieval literature. They express peculiar folk piety, an understanding of the Christian faith and unofficial beliefs about the most important figures. Rozmyślanie Przemyskie (further on in the text – RP) is the most extensive old Polish monument of literature, it has 426 cards and is the most perfect monument of Polish late-medieval prose and a perfect example of the old Polish apocryphal. The article discusses the issues of similarities and differences in content, vocabulary and semantics between the Old Polish manuscript and Orthodox Slavic translations of the mentioned apocryphal gospels.
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Gawron, Agnieszka. "Apocryphal Maternities of Joanna Mueller: Between Corporeality and Textuality." Ruch Literacki 57, no. 4 (September 1, 2016): 476–94. http://dx.doi.org/10.1515/ruch-2017-0076.
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Summary This is an attempt at interpreting Joanna Mueller’s book of essays Coating the Baby in the Womb: Prenatal Apocryphas (Powlekać rosnące. Apokryfy prenatalne) published in 2013. The ‘apocrypha’ of the title is explained by means of structural and intertextual analyses probing into the complex relationships between the maternal corporeality and the textual dimension of reality. Coating the Baby in the Womb is treated here as a complex linguistic and existential project in which maternity and the creative act are two aspects of the same experience, interacting and shaping one another, drawing on the same vocabulary. This process produces recurrent textual figures, e.g. the Platonic metaxy (μεταξύ) or the exuvium, which refer both to the ontology of maternal subjectivity and the nature of the creative process. The article argues that Joanny Mueller’s ‘maternal personal criticism’ represents a subversive (‘apocryphal’) type of discourse, opposed to both the discourse of science and that of culture.
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Loyevskaya, Margarita. "Transformation of Russian Apocryphal Literature in the 19th century." Stephanos Peer reviewed multilanguage scientific journal 64, no. 2 (March 31, 2024): 125–29. http://dx.doi.org/10.24249/2309-9917-2024-64-2-125-129.
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The article analyzes Russia apocryphal literature, that interprets the texts of the Old and New Testaments in its own way. This literature, having been published in Orthodox magazines during the Synodal period, in the 19th century, characterizes by the appearance of parables, traditions, and legends based on well-known apocryphal plots in it. The collection “Lilii Polevye” is examined, which includes many pre-revolutionary transcriptions of the apocrypha, which has been reprinted several times in our time.
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Guan, Luming. "Story of the Wunderkind: An Erlangen Drawing from the Circle of Albrecht Altdorfer." Zeitschrift für Kunstgeschichte 87, no. 2 (June 1, 2024): 166–97. http://dx.doi.org/10.1515/zkg-2024-2003.
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Abstract The depiction of the apocryphal infancy stories of Christ is an important subject in the history of western art, and yet it is rarely investigated. This paper reveals the unidentified subject of an early sixteenth-century drawing at Erlangen by an artist from Albrecht Altdorfer’s circle. It represents the apocryphal stories of Christ gathering pools, animating clay birds, and reviving a fallen child named Zeno. In this paper, the context of this drawing is discussed, along with the history of depicted apocryphal infancy stories in German art and the reception of the Apocrypha in early sixteenth-century Germany around Altdorfer’s circle.
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Вевюрко, Илья Сергеевич. "Journal «Apocrypha. Le champ des apocryphes». Bibliographical Review. Part 1: 1990-1991." Библия и христианская древность, no. 1(13) (July 2, 2022): 133–45. http://dx.doi.org/10.31802/bca.2022.13.1.005.
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Журнал «Апокрифы» выходит в бельгийском издательстве «Бреполь» (г. Тюрнхаут) с 1990 г. Задачей учреждения этого периодического издания было, по словам редакторов, «превращение старинного объекта эрудиции в новый предмет для исторической реконструкции». Первые два номера журнала представляют материалы симпозиума по апокрифическому нарративу в честь столетия проведённой в Париже в 1986 г. религиоведческой секции Практической школы высших исследований. Выпуски «Апокрифов» 1990 и 1991 г. в целом задают основные координаты изучения апокрифической литературы в обзоре истории вопроса, в подборке тем (частных, но выводящих на широкую перспективу), в системе терминов, наименований и сиглов. Ряд статей, представленных в этих выпусках, содержит рассмотрение таких апокрифов, как «Оракулы сивиллы», «Апокалипсис Элкасая», «Учение Аддая апостола», Третья книга Ездры, «Акты Пилата», «Деяния апостола Андрея», «Детство Иисуса», «Видение св. Павла». Тематика других статей имеет более обобщающий характер: историография библейских апокрифов; представления о посмертной каре в апокалипсисах; еврейская апокалиптика эпохи Второго храма; образы женщин в апокрифических деяниях апостолов; армянская апокрифическая литература; апокрифы, связанные с апостолом Петром; вопрос об эзотерических традициях в раннем христианстве; производство апокрифических текстов в Византии; апокрифические сюжеты в иконографии. Особую ценность представляет список аббревиатур архивов и периодических изданий, опубликованный в первом номере журнала. The study of apocryphal literature, old and new testamentical, and also gnostic, is important for theology, biblical studies and the history of religions. Even in ancient times it was recognized that the apocrypha contain the material of tradition, but their character of mixing orthodoxy with heterodoxy did not allow the Church fathers to include them in the canon, and therefore their reception was carried out through the selection of motifs in oral tradition, painting, etc. At present, these written documents serve as a source for both church tradition and the history of heresies and non-Christian religious movements. The scientific journal «Apocrypha» has been published in the Belgian publishing house «Brepols» (Turnhout) since 1990. The task of establishing this periodical was, according to the editors, «to transform the old object of erudition into a new subject for historical reconstruction». The first two issues of the journal present the materials of the symposium on apocryphal narrative in honor of the centenary of the Religious Studies Section of the École pratique des hautes études, held in Paris in 1986. These issues in general set the main coordinates of the study of apocryphal literature in the review of the history of the issue, in a selection of topics (separate, but leading to a broad perspective), in the system of terms, names and sigla.
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Вевюрко, Илья Сергеевич. "Journal «Apocrypha. Revue International des Littératures apocryphes». Bibliographical Review. Part Two: 1992-1993." Библия и христианская древность, no. 2(14) (June 15, 2022): 184–99. http://dx.doi.org/10.31802/bca.2022.14.2.007.
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В обзоре представлены номера ежегодника «Апокрифа» за 1992 и 1993 гг. Статьи в журнале публиковались на французском (большинство), немецком и английском языках; внимание исследователей было посвящено, в основном, апокрифам христианского происхождения. Две публикации обладают концептуальным характером: статья Эрика Жюно о понятии «Апокрифы Нового Завета» в третьем номере и статья Пьерлуиджи Пьованелли о процессе складывания эфиопского библейского канона в четвёртом. Кроме того, в № 3 освещены проблемы, связанные с такими раннехристианскими памятниками, как «Деяния апостола Иоанна», «Страдания Иоанна», «Добродетели Иоанна», «Деяния апостола Петра», «Псевдо-Климентины», латинские списки апостолов. В № 4 рассматривается преимущественно апокалиптическая литература. Здесь помещены исследования Третьей книги Ездры, «Апокалипсиса Павла», «Апокалипсиса Шенуте», «Апокалипсиса Девы Марии», «Апокалипсиса Фомы», «Апокалипсиса семи небес», «Проповеди Петра», «Деяний апостола Павла» и ещё одна работа по «Псевдо-Климентинам». The review presents the issues of the annual «Apocrypha» for 1992 and 1993. Articles in the journal were published in French (most of them), German and English; the attention of researchers was mainly devoted to the apocrypha of Christian origin. Two publications have a theoretical significance - an article by Éric Junod on the concept of «Apocrypha of the New Testament» (in the third issue) and an article by Pierluigi Piovanelli on the process of the composition of the Ethiopian biblical canon (in the fourth issue). In addition, No. 3 highlights the problems associated with such early Christian monuments as the «Acts of the Apostle John», the «Sufferings of John», the «Virtues of John», the «Acts of the Apostle Peter», the «Pseudo-Clementines», the latin lists of the apostles. No. 4 deals mainly with apocalyptic literature. There are studies of 4 Ezra, the «Apocalypse of Paul», the «Apocalypse of Shenute», the «Apocalypse of the Virgin», the «Apocalypse of Thomas», the «Apocalypse of the seven heavens», «Kerygma Petri», «The Acts of the Apostle Paul», and another work on «Pseudo-Clementines».
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Burke, Tony. "More Christian Apocrypha." Bulletin for the Study of Religion 41, no. 3 (October 9, 2012): 16–21. http://dx.doi.org/10.1558/bsor.v41i3.16.
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Scholars interested in the Christian Apocrypha (CA) typically appeal to CA collections when in need of primary sources. But many of these collections limit themselves to material believed to have been written within the first to fourth centuries CE. As a result a large amount of non-canonical Christian texts important for the study of ancient and medieval Christianity have been neglected. The More Christian Apocrypha Project will address this neglect by providing a collection of new editions (some for the first time) of these texts for English readers. The project is inspired by the More Old Testament Pseudepigrapha Project headed by Richard Bauckham and Jim Davila from the University of Edinburgh. Like the MOTP, the MCAP is envisioned as a supplement to an earlier collection of texts—in this case J. K. Elliott’s The Apocryphal New Testament (Oxford 1991), the most recent English-language CA collection (but now almost two decades old). The texts to be included are either absent in Elliott or require significant revision. Many of the texts have scarcely been examined in over a century and are in dire need of new examination. One of the goals of the project is to spotlight the abilities and achievements of English (i.e., British and North American) scholars of the CA, so that English readers have access to material that has achieved some exposure in French, German, and Italian collections.
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Terekhov, Anthony E. "The Place of Shen-nong in the System of Legendary History of the Apocryphal Text <i>Chunqiu Minglixu</i>." Written Monuments of the Orient 9, no. 2 (December 15, 2023): 80–94. http://dx.doi.org/10.55512/wmo624055.
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Shen-nong (Divine Farmer) is one of the sovereigns who was believed to rule All-Under-Heaven in ancient times. Although from the 1stc. BC onwards his place in the legendary history of China was generally defined, some conflicting accounts still remained. One of these contained in now lost apocryphal text Chunqiu Minglixu, notable for its unique system of ancient history. Although Shen-nong is only twice mentioned in the surviving quotations from this apocrypha, fragments of other lost texts that were influenced by Minglixu testify its special treatment of Shen-nong. They allow to conclude that in this apocrypha’s system of ancient history there were two Shen-nongs: the first one, the August Shen-nong, ruled at the dawn of history and was endowed with cosmogonic activities, while the second one, also called Yan-di from the Da-ting clan, reigned much later and was perceived as a founder of his own dynasty.
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Piovanelli, Pierluigi. "What Is a Christian Apocryphal Text and How Does It Work? Some Observations on Apocryphal Hermeneutics." NTT Journal for Theology and the Study of Religion 59, no. 1 (January 18, 2005): 31–40. http://dx.doi.org/10.5117/ntt2005.59.031.piov.
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Abstract The new trend in the study of Christian apocryphal texts is to include among them not only the traditional ‘New Testament apocrypha’, but also other texts written later than the first centuries of our era, or clearly reworked in the Middle Ages. Behind this wider choice stands the opinion of Éric Junod and Jean-Claude Picard that there is no temporal limit for the rise of apocryphal texts. Using the evidence provided by some modern ‘strange new Gospels’, I argue that the process of producing apocryphal narratives is the outcome of a creative exegesis that is still at work in many cultural contexts.
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Smith, Geoffrey. "Anti-Origenist Redaction in the Fragments of theGospel of Truth(NHC XII,2): Theological Controversy and the Transmission of Early Christian Literature." Harvard Theological Review 110, no. 1 (December 21, 2016): 46–74. http://dx.doi.org/10.1017/s0017816016000389.
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Ancient polemicists claim that apocryphal texts contributed to the enduring popularity of the Origenist “heresy” in fourth- and fifth-century Egypt. The anchorite Sopatrus associates “apocryphal literature” with “discussions about the image,” shorthand for Origenist debates over the loss of the image of God in humanity, and urges his hearers to avoid both apocryphal books and the theological controversy they incite. In his festal letter of 401 CE, the archbishop Theophilus of Alexandria rails against Origenist teaching and urges Christians throughout Egypt to reject “Origen's evils” and disregard “Scriptures called ‘apocrypha.’” Shenoute's association of Origenist themes with “apocryphal books” inI Am Amazeddemonstrates that non-canonical writings continued to occupy a central position in Origenist theological debates well into the fifth century.
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Kalugin, Vasily V. "“I Am Looking for a Man” (Old Testament Prophets in the Works of Archpriest Avvakum)." Texts and History: Journal of Philological, Historical and Cultural Texts and History Studies 4 (2020): 7–17. http://dx.doi.org/10.31860/2712-7591-2020-4-7-17.
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Avvakum made extensive use of the Prophetic Books, their symbols, images and language; he quoted and commented on them. He often cited biblical excerpts not in the redaction intended for reading but in the one used at church services. This was natural for a hereditary priest who had extensive liturgical practice. Avvakum also referred to apocryphal legends. In the “Book of Conversations”, denouncing moral decline, he cited the parable of the prophet Jeremiah, who in the daytime walked around Jerusalem with a burning candle in a fruitless search for a man. The parable is close to the Coptic translation of the apocrypha ”Chronicle of the Prophet Jeremiah”, made from the Greek original. The Old Slavic translation of this apocrypha from Greek (“Paralipomena Jeremiah”) is known in two redactions. However, this episode is not found in any of them. Obviously, Avvakum knew some other, possibly oral, intermediate source.
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Mroczek, Eva. "Hidden Scriptures, Then and Now: Rediscovering “Apocrypha”." Interpretation: A Journal of Bible and Theology 72, no. 4 (September 13, 2018): 383–95. http://dx.doi.org/10.1177/0020964318784244.
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The category of “Apocrypha” depends on a perception of the canonical Bible as a closed and definitive book of sacred texts, set apart from other writings. But before the biblical canon was established, early Jewish writers imagined Scripture in radically different ways, as vast bodies of heavenly writing that were never fully accessible. Considering evidence from the Dead Sea Scrolls and other literature reveals this surprisingly widespread belief about sacred writing: it is not contained in any specific collection, but much of it is hidden from view—illustrating a different way that texts could be “apocryphal” in the religious imagination.
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Kovalenko, A. N. "THE TALE OF APHRODITIAN IN THE SLAVONIC HOMILIES AT CHRISTMAS OF THE XV–XVIII CENTURIES." Proceedings of SPSTL SB RAS, no. 1 (March 6, 2020): 7–11. http://dx.doi.org/10.20913/2618-7515-2020-1-7-11.
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The apocryphal “Tale of Aphrodithian” is one of the most popular apocrypha of Ancient Russia; it narrates about the Magi’s worship to newborn Christ. The article is devoted to a brief review of Slavic homilies at Christmas, based on an apocryphal text. In total, four works of the XVXVIII centuries were identified, containing the apocrypha: “The Word about the star Irania”, “The Word about the Coming of the Magi”, “The Word at Christmas of the former Archbishop Spiridon” and “Tale for the Nativity of Christ”. The article records the number of lists preserved and the degree of elaboration of each work in the scientific literature. In all homilies, the Tale becomes a source of additional information about the worship of the Magi, but the authors of these homilies use the apocryphal details of the Tale in different ways.In the “The Word about the star Irania” the foggy and obscure language of prophecy in the idol temple is corrected, every detail is included in the context and explained. “Tale for the Nativity of Christ”, in our opinion, is a Western Russian revision of “The Word about the star Irania” and both texts are primarily aimed at revealing all the details associated with the appearance of the star – from the first prophecy by Balaam to the final journey of the Magi. The “Word about the Coming of the Magi”, on the other hand, combines most of the popular Old-Russian narrative texts related to Christmas into one plot: this is how the tale of the Magi, The Legend of Aphrodithian and the Word of John Chrysostom, noted only in Russian lists, (first words: “Today is my nature to the promise of renewal comes”) are combined. In the “Word for the Nativity of the Archbishop ex-Spyridon”, the apocrypha become just an occasion for discussion on the theme of Christmas and the worship of the Magi, the main idea of the author is to follow the spiritual Sun - Christ.The legend of Aphrodithian in this case becomes one of many sources, far from been paramount, in the text intended for public sermon, not for private reading.
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Eisen, Cliff. "Mozart Apocrypha." Musical Times 127, no. 1726 (December 1986): 683. http://dx.doi.org/10.2307/964666.
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Pomeroy, Jim. "Provocative Apocrypha." Afterimage 14, no. 3 (October 1, 1986): 13–14. http://dx.doi.org/10.1525/aft.1986.14.3.13.
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Klein, Wayne. "Nietzsche’s Apocrypha." New Nietzsche Studies 1, no. 1 (1996): 102–25. http://dx.doi.org/10.5840/newnietzsche199611/25.
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Greger, Debora. "FLORIDA APOCRYPHA." Yale Review 91, no. 2 (April 2003): 52–54. http://dx.doi.org/10.1111/j.1467-9736.2003.tb00029.x.
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van der Zee, Harry. "Genetic Apocrypha." Homoeopathic Links 21, no. 03 (2008): 115. http://dx.doi.org/10.1055/s-2008-1038907.
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Cohen, Marion D. "Mathematical apocrypha." Mathematical Intelligencer 26, no. 1 (December 2004): 70–71. http://dx.doi.org/10.1007/bf02985410.
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Holdridge, Jefferson, Elena Sanz Ortega, and Cristina Toledo Baez. "Apocrypha / Apocrifos." Sirena: poesia, arte y critica 2006, no. 1 (2006): 110–11. http://dx.doi.org/10.1353/sir.2006.0052.
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Jankowska, Małgorzata. "Meaning-generating mechanisms and the semiosphere: Towards the semiotics of modern apocrypha." Sign Systems Studies 51, no. 2 (September 4, 2023): 347–65. http://dx.doi.org/10.12697/sss.2023.51.2.07.
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Both ancient and modern apocrypha have already been widely discussed in various fields of academic research, for example in religious, biblical or literary studies. Although such analyses say much about the historical and religious background of apocryphal writings and enable us to discover the depth of the symbolic resources used in such texts, they do not fully reveal the cultural impact of the canon. That is why a broader cultural analysis of both the canon and the apocrypha should be based on different methods of research, such as those that are offered by cultural semiotics. From the standpoint of Lotmanian semiotics modern apocrypha may be viewed as examples of the working of culture. They can be regarded as e.g. creative translation of the canon, tools of cultural autocommunication, memory devices, and meaning-generating mechanisms which dynamize the semiosphere. Semiotic analysis underlines the cultural impact of the canon not only as a set of sacred writings but also as a kind of a “cultural code”. The canon as a paradigmatic cultural text (in Aleida Assmann’s sense) is a powerful meaning-generating mechanism in which a huge number of texts intertextually relate to one another. In such relations hypertexts point out the symbolic (often archaic) nucleus of culture (thus they illustrate the statics of the semiosphere), at the same time describing and/or provoking some cultural changes (due to which they correspond with the dynamic nature of the semiosphere).
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Drzewiecka, Ewelina. "(Post)Modern Apocrypha as an Epiphany of Sense (on the Basis of Bulgarian Literary Biblical Paraphrases)." Studia Ceranea 4 (December 30, 2014): 35–48. http://dx.doi.org/10.18778/2084-140x.04.03.
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The paper is devoted to the author’s concept of modern apocrypha in the context of the two main tendencies of (Post)modernity: unmasking and paraphrasing. On the basis of the literary paraphrases of the Evangelical story, found in the Bulgarian (Post)Modern literary, there is shown a hermeneutic passage from “apocrypha as a literary mystification” (“literary apocrypha”), i.e. a concept often applied in literary studies, to “apocrypha as an epiphany of sense”, i.e. a concept which can be useful in cultural studies and in history of ideas. It is suggested that in the light of the postsecular thought, being an individual interpretation of the canon, the (Post)Modern apocrypha has a great epiphanic potential, which means that hiding minority truths, it reveals in fact some crucial, and crypto-theological, problems of the present. Drawing the axiological difference between “the unmasking apocrypha” (pseudo-gospel) and “the paraphrasing apocrypha” (epiphany of sense), the author claims that only the last one does actually incarnate Charles Taylor’s ideal of the authentic (and poetic) expression (of will), which helps in establishing an individual sense-making horizon as a positive response to the “heretical imperative” of (Post)Modernity.
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Dynkowska, Julia. "Od narcystycznej identyfikacji do zdystansowanej uważności: refokalizacja w apokryficznych ekfrazach i ekfrastycznych apokryfach Rembrandtowskiej Lekcji anatomii doktora Tulpa." Białostockie Studia Literaturoznawcze, no. 16 (2020): 127–59. http://dx.doi.org/10.15290/bsl.2020.16.07.
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The paper presents the strategy of refocalization in apocryphal ekphrases and ekphrastic apocrypha, and more specifically, the shift from the perspective that dominates the original painting into the perspective and narrative that are valid in the literary text(s) inspired by this painting. The precise subject of this study are works related to Rembrandt’s The Anatomy Lesson of Dr. Nicolaes Tulp – Jacek Dehnel’s Po wyjściu malarza, Jacek Kaczmarski’s Lekcja anatomii (według Rembrandta), Nina Siegal’s Anatomy Lesson and a fragment of W.G. Seblad’s novel The Rings of Saturn.
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Kudryavtseva, Katerina G. "Mythological Motifs in the Apocrypha of the Second Temple Period and Revelation of St. John." Observatory of Culture, no. 1 (February 28, 2015): 118–25. http://dx.doi.org/10.25281/2072-3156-2015-0-1-118-125.
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Deals with interpretation of the early Christian texts and Jewish apocrypha which are a mystery still. The author addresses two themes, those of the shine and the opposition of light and dark powers in pursuit of the light which are of “folk” character (birth of a solar hero, capture of light, pursuit of the sun parallels). The research is based on the texts of the Second Temple period including apocryphal “Joseph and Aseneth,” the “Fourth Book of Ezda”, and the Book of Revelation in particular.
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Sordyl, Krzysztof. "Ojcowie Kościoła i manichejczycy wobec apokryfów na tle kryzysu pryscyliańskiego." Vox Patrum 60 (December 16, 2013): 275–88. http://dx.doi.org/10.31743/vp.3992.
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In the Church of the first centuries some Fathers of the Church used the Apocrypha. But, the general tendency, which we can notice in the fourth century theology, is resignation from using them. It was connected, among other things, with creating the biblical canon. In Priscillian’s opinion, it is allowed to use the Apocrypha. The bishop of Avila propagating the right to use them contributed to spreading them, especially in Spain and Mediterranean Gaul. Priscillian was favourable to these texts, but careful, and so were some of the Fathers of the Church. In spite of it, it was reading the Apocrypha that contributed to accusing him of Manichaeism and Gnosticism. Mani and his followers also took advantage of the Apocrypha using novel extracts in which a fight for purity dominates and characters’ indomitability is shown. The anti-Priscillian literature unanimously condemned reading the Apocrypha by Priscillianists. The synod in Toledo does it as well as the first synod in Braga, the popes Innocent I and Leon the Great and the writers Augustinian, Orosius, Turibius. The Priscillianists refering to the Apocrypha created sabellian conception of the Holy Trinity. Various texts presumably edited by the Priscillianists (Monarchiani Prologues, The Revelation of St. Thomas, Pseudo-Titus Letter) contain references to the Apocrypha. It should be noticed that the Priscillianist exegetic principle was to explain canon books by means of other texts. Besides, D. de Bruyne presents the Apocrypha ascribed to the Priscillianists; this collection comprises the following texts: Collectio de diversis sententiis, Apocalypsis, Sermo S. Augustini Episcopi, Homilia de die iudicii, De parabolis Salomonis, Liber ,,canon in Ebreica” Hieronymi presbyteri. He also made an attempt to establish a probable list of the Apocrypha which the Priscillian community might have used.
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Rojszczak-Robińska, Dorota. "Reception of the Pentateuch in the Medieval Polish Apocrypha of the New Testament." Verbum Vitae 41, no. 4 (December 19, 2023): 1067–93. http://dx.doi.org/10.31743/vv.16671.
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The purpose of this article is to analyze the translation and reception of the Pentateuch in medieval Poland by examining the Old Polish (vernacular) apocrypha of the New Testament. It analyses, for example, passages in which a verse from the Pentateuch is quoted or paraphrased, in which a quotation from the Books of Moses is omitted by an evangelist, as well as all passages in which the names of various figures and heroes of the Old Testament Pentateuch, are invoked. It turned out that in medieval Polish-language biblical apocryphal narratives the Pentateuch functions differently from other biblical and patristic sources. It is not used as freely as the Gospels or the Psalms. It is used to characterize the Jewish world and the precepts of the Law. Quotes from the books of Moses rarely function as prophecies. The Pentateuch in Old Polish apocrypha functions as a reservoir of stories, a collection of catchphrases to be evoked. This is because while the heroes of the Old Testament were prominent in preaching, art, and language, the text of the Torah was not frequently translated into the Polish language.
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Elliott, J. K., Wilhelm Schneemelcher, and R. McL Wilson. "New Testament Apocrypha." Novum Testamentum 36, no. 3 (July 1994): 309. http://dx.doi.org/10.2307/1561325.
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Hawk, Brandon W. "Apocrypha and Fictionality." New Literary History 51, no. 1 (2020): 253–57. http://dx.doi.org/10.1353/nlh.2020.0015.
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Milton, J. R. "Lockean political apocrypha." British Journal for the History of Philosophy 4, no. 2 (September 1996): 247–66. http://dx.doi.org/10.1080/09608789608570941.
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Hawk, Brandon W. "History of the Study of Apocrypha in Early Medieval England." Bulletin for the Study of Religion 48, no. 3-4 (June 4, 2020): 13–26. http://dx.doi.org/10.1558/bsor.37171.
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Literature written in England between about 500 and 1100 CE attests to a wide range of traditions, although it is clear that Christian sources were the most influential. Biblical apocrypha feature prominently across this corpus of literature, as early English authors clearly relied on a range of extra-biblical texts and traditions related to works under the umbrella of what have been called “Old Testament Pseudepigrapha” and “New Testament/Christian Apocrypha." While scholars of pseudepigrapha and apocrypha have long trained their eyes upon literature from the first few centuries of early Judaism and early Christianity, the medieval period has much to offer. This article presents a survey of significant developments and key threads in the history of scholarship on apocrypha in early medieval England. My purpose is not to offer a comprehensive bibliography, but to highlight major studies that have focused on the transmission of specific apocrypha, contributed to knowledge about medieval uses of apocrypha, and shaped the field from the nineteenth century up to the present. Bringing together major publications on the subject presents a striking picture of the state of the field as well as future directions.
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Donnelly, Colleen. "Apocryphal Literature, the Characterization of Satan, and the Descensus ad Inferos Tradition in England in the Middle Ages." Religion & Theology 24, no. 3-4 (2017): 321–49. http://dx.doi.org/10.1163/15743012-02403004.
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This article discusses the role of apocrypha, specifically, the Gospel of Nicodemus in transmitting theological concepts that are not developed in Scripture and considers how such texts were transmitted across the centuries. In particular, this article examines the contribution of the Gospel of Nicodemus and other apocryphal sources to the characterization of Satan, as developed in the descensus ad inferos tradition in England throughout the Middle Ages and also considers how authors’ varying intents, the needs of audiences, and modes of presentation may have impacted the manner in which characters were portrayed and the event was structured.
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Milkov, V. "The Theme of the Earthly Heaven in the Ancient Apocrypha 2: The Legend of Rome Macarius." Язык и текст 3, no. 4 (2016): 72–101. http://dx.doi.org/10.17759/langt.2016030406.
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The publication reproduces and analyzes the text, the plot of which is constructed as a journey to the earthy paradise. Paradise is considered in the Apocrypha as a geographical reality. The peculiarity of this Apocrypha is a combination of hagiographical genre of walking to the genre, reflecting the combined works of the nature. The publication is provided with a translation of the Apocrypha in the modern Russian language and comments.
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Jones, Ivor H. "Book Review: Valuable Introduction to the Apocrypha: Invitation to the Apocrypha." Expository Times 111, no. 8 (May 2000): 276. http://dx.doi.org/10.1177/001452460011100816.
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Belova, Olga V. "“The Birds of Clay”: An Apocryphal Motif in Folklore Legends." Slovene 4, no. 1 (2015): 39–44. http://dx.doi.org/10.31168/2305-6754.2015.4.1.2.
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The article describes the adaptation of the apocryphal Gospels motif—the revival of clay birds by Jesus—in the folk traditions of Eastern and Western Slavs. The texts of folk legends demonstrate not only the active inclusion of apocryphal motifs in oral narratives, but they also incorporate the motifs’ biblical contexts and they emphasize themes that are close to everyday life and that reflect local history. The folklore texts analyzed here are from different regions of the Slavic world (Russia, Ukraine, Belarus, and Poland); they allow us to conclude that the oral tradition has retained, with great stability, these fragments from medieval sources up to the present day. Moreover, it is interesting to note the different interpretations of the same motif in monuments of Christian and Jewish literature (apocryphal Gospels and the pamphlet Toledot Yeshu). The fairly large group of folk legends with apocryphal motifs, occurring in different Slavic traditions from the 19th to the 21st centuries, thus testifies not only to the continued relevance of the biblical plots for oral culture, but also to the importance of the Apocrypha for the broadcasting and preservation of biblical stories in the folk tradition.
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Begg, Christopher T., Thomas Hieke, and Fred W. Guyette. "Intertestamental, Apocrypha, NT Use." Old Testament Abstracts 44, no. 1 (2021): 322–25. http://dx.doi.org/10.1353/ota.2021.0024.
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Luvaas, William. "A Working Man's Apocrypha." Antioch Review 62, no. 3 (2004): 534. http://dx.doi.org/10.2307/4614703.
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Guyette, Fred W., and Christopher T. Begg. "Intertestamental, Apocrypha, NT Use." Old Testament Abstracts 45, no. 2 (June 2022): 645–46. http://dx.doi.org/10.1353/ota.2022.0048.
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Meldrum, Brian J., Michael W. Duggan, Christopher T. Begg, Christopher R. Matthews, and Joseph E. Jensen. "Intertestamental, Apocrypha, NT Use." Old Testament Abstracts 45, no. 1 (2022): 317–19. http://dx.doi.org/10.1353/ota.2022.0024.
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Begg, Christopher T., and Todd R. Hanneken. "Intertestamental, Apocrypha, NT Use." Old Testament Abstracts 44, no. 3 (2021): 982–87. http://dx.doi.org/10.1353/ota.2021.0078.
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Elliott, J. K., W. Schneemelcher, and R. McL Wilson. "New Testament Apocrypha I." Novum Testamentum 34, no. 4 (October 1992): 406. http://dx.doi.org/10.2307/1561188.
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