Christian Apocrypha Research Articles

« Semiotik Intertextualität Apokryphität: Eine Annäherung an den Begriff 'christlicher Apokryphen' »

It seems to be impossible to formulate a definition of the term Christian Apocrypha. The article therefore does not try to give a new definition, but tries to develop a possible perspective on the term Christian Apocrypha. Its main focus lies on possible relationships between apocryphal and biblical textual worlds. In this context ideas from semiotic text theory and the debate around different concepts of intertextuality are used.

Magdalene, Judas and Relics' Cloning—Do Early Christian Apocrypha and Modern Bio-Ethics Challenge Christianity?

This article examines the dogmatic-theological and ethical problems put forward in a number of recent bestselling thrillers of which the intrigues are build around Early Christian Apocrypha or/and modern bio-ethics. The discovery and publication of the Gospel of Judas has—in its turn—contributed to and accentuated some of these problems. A number of questions are posed in this article which sharpen the problems, and answers to the questions are also suggested.

Ol'ga Freidenberg's Works and Days by Nina Perlina (review)

848 Reviews OVga Freidenberg's Works and Days. By Nina Perlina. Bloomington, IN: Slavica. 2002. vi + 288pp. $24.95. ISBN 0-89357-304-3. Nina Perlina's new book on the life and scholarship of the Soviet scholar Ol'ga M. Freidenberg builds on her earlier works devoted to various aspects of Freidenberg's academic activity in the fields of mythology, folklore, literary and cultural history, and philosophical aesthetics. The monograph does not only synthesize the author's extensive research, but also serves as metaspace fora philological symposium between Freidenberg and her hypothetical 'like-minded colleagues and interlocutors', whose lack in the scholar's real life prevented Freidenberg's innovative ideas from achieving a proper understanding and appreciation. Furthermore, even in present-day research Freidenberg's unusual biography and academic career have been repeatedly misinterpreted , while her original ideas remain largely underestimated. By providingthe forum for Freidenberg's dialogue with other thinkers, Perlina seeks to re-establish the intellectual biography of this academic, whose distinct voice was for far too long muffledin and by its 'Soviet context'. One of the strongest assets of the book is its constant reference to Freidenberg's own 'meta-critical and meta-biographical texts, such as her unpublished memoirs and her correspondence with Boris Pasternak' (p. 2). If the correspondence is avail? able in English translation, the multi-volume diary Probeg zhizni (The Race of Life), which Freidenberg kept forthe major part of her life,was published only in extracts, and presents a unique personal account of Soviet history. The reader cannot help feeling grateful to Perlina for letting him/her listen to Freidenberg's own voice, re? constructing a vivid and honest reality of the everyday life,the atmosphere within the humanities, interpersonal and professional relations in Soviet society under Stalinism . Freidenberg's memoirs have a multilevel structure, where allusions to antiquity and mythological parallels are used to analyse the official Soviet myth and to create her own alternative vision of contemporary historical background. Perlina's book comprises seven parts, six of which describe important stages in Freidenberg's evolution as a personality and a scholar, and emphasize those spiritual and intellectual 'elective affinities' which profoundly affected Freidenberg's views and persuasions. From their childhood Freidenberg's famous cousin Boris Pasternak remained one of her few most faithful listeners and 'brothers in spirit', whose art and personal loyalty provided Freidenberg with support and endurance. The author follows Freidenberg's scholarly career from her apprenticeship at the Department of Classical Studies of St Petersburg University, where she was one of the firstfemale students, through nearly ten years of research and administrative work at various linguistic institutions in Leningrad, culminating at the most dramatic period of the scholar's life and career as the head of the newly reopened Department of Classical Languages at Leningrad University from 1932 until 1950, when she was forced to resign her chair and retire during the 'anti-Marrist campaign'. Freidenberg's association with Marr's palaeontological framework of research has probably been the main reason why the scholar's conceptions ofthe history of literary forms and cultural history in general did not receive the rightattention. In her attempt to restate Freidenberg's intellectual originality, Perlina convincingly demonstrates how the scholar elaborated her innovative research methods prior to her acquaintance with Marr's semantic palaeontology, while examining the Christian apocrypha and establishing their morphological similarity to the Greek erotic novel. Like her colleague and intimate friend Izrail' G. Frank-Kamenetskii, Freidenberg assimilated the ideas of Ernst Cassirer, which allowed her to advance her genetic approach to cultural phenomena, avoiding Marr's arbitrariness and reductionism. Perlina argues that Freidenberg was, in fact, 'a Cassirer scholar in Marrist garb' and follows the pro? gressive development of Freidenberg's thought through her numerous articles and MLR, 99.3, 2004 849 the two major works, The Poetics ofPlot and Genre and Image and Concept. Providing a detailed analysis of Freidenberg's writings, the author remains faithful to her goal of creating a forum foran exchange of ideas. She juxtaposes Freidenberg's palaeontological approach to folklore with Petr Bogatyrev's formalism or Viktor Zhirmunskii's sociological conception, analyses the evolution of the literary system within Freiden...

Review: Art and the Christian Apocrypha

Review: Art and the Christian Apocrypha

Art and the Christian Apocrypha

Art and the Christian Apocrypha

Rethinking the "Gnostic Mary": Mary of Nazareth and Mary of Magdala in Early Christian Tradition

Numerous early Christian apocrypha, including several so-called "gnostic" texts, include a character known as "Mary," whose identity is usually other-wise unspecified. Generally, this "Mary" appears as an associate or, some-times, as a rival, of the apostles, who is filled with knowledge of the "gnostic" mysteries. Although scholars have persistently identified this Mary with Mary the Magdalene, rather than Mary of Nazareth, this interpretive dogma is based on evidence that it is at best inconclusive. This article reexamines the relevant apocrypha, as well as incorporating much previously overlooked evidence to argue that Mary of Nazareth is an equally important contributor to the "gnostic Mary's" identity. The gnostic Mary, it turns out, is a composite figure, who draws on the identities of both the Magdalene and the Virgin, rather than being the representation of a single historical individual. This new perspective will present both consequences and opportunities for feminist interpretations of early Christianity and the veneration of Mary of Nazareth.

Handbook of Classical Rhetoric in the Hellenistic Period 330 B.C.-A.D. 400

Part I Rhetoric defined: historical survey of rhetoric, George A. Kennedy the genres of rhetoric, George A. Kennedy arrangement, Wilhelm Wuellner invention, Malcolm Heath style, Galen O. Rowe delivery and memory, Thomas H. Albright. Part II Rhetoric in practice: the Epistle, Jeffrey T. Reed philosophical prose, Dirk M. Schenkeveld, historical prose, Stefan Rebenich poetry and rhetoric, Ruth Webb biography, Richard A. Burridge oratory and declamation homily and panegyrical sermon, Folker Siegert the rhetoric of romance, Ronald F. Hock apocalyptic and prophetic literature, Jonathan M. Knight drama and rhetoric, Ruth Scodel. Part III Individual writers and the rhetorical tradition: the Gospel and Acts, Richard A. Burridge Paul of Tarsus and his letter, Stanley E. Porter the general New Testament writings, Lauri Thuren the Johannine writings, Dennis L. Stamps the Greek Christian writers, Wolfram Kinzig the Latin church fathers, Philip E. Satterthwaite Philo of Alexandria, Thomas M. Conley Plutarch, Hubert M. Martin Jr the rhetoric of Josephus, Donna R. Runnalls cynics and rhetoric, Ronald F. Hock translations of the Old Testament - Greek, John A.L. Lee translations of the Old Testament - Latin, Kevin H. Lee rhetoric in the Christian Apocrypha, Richard I. Pervo the rhetoric of inscriptions, Edwin A. Judge.

Ecrits apocryphes chretiens, I

Reviewed by: Écrits apocryphes chrétiens, I D. Jeffrey Bingham Francois Bovon and Pierre Geoltrain, editors. Écrits apocryphes chrétiens, I. Paris: Editions Gallimard, 1997. Pp. lxv + 1782. 450 FF. English readers of the Christian apocryphal literature are most familiar with the modern selections provided in The Apocryphal New Testament, trans. M. R. James (Oxford: Clarendon, 1924Oxford: Clarendon, 1953); its thorough revision, The Apocryphal New Testament, ed. J. K. Elliott (Oxford: Clarendon, 1993); and New Testament Apocrypha, 2 vols., 2d ed. W. Schneelmelcher and trans. R. McL. Wilson (Louisville: W/JKP, 1992). English translations of some texts within the Christian Apocrypha are not included in these anthologies and must be accessed in the companion volume to Elliott, The Apocryphal Old Testament, ed. H. F. P. Sparks (Oxford: Clarendon, 1984), or in Old Testament Pseudepigrapha 2 vols., ed. J. H. Clarlesworth (Garden City, NY: Doubleday, 1983). Genre-specific translations dedicated to the apocryphal Acts and Gospels, have also been published. [End Page 316] Critical texts (often with translations) are also becoming available in independent volumes as well as in series (e.g., Corpus Christiananum, Series Apocryphorum and the Society of Biblical Literature’s series, Christian Apocrypha. German, Italian, and Spanish readers have also had access (in 2 to 4 volume sets) to more or less complete collections of the Christian Apocrypha in modern translations. It was not until the Bibliotèque de la Pléiade delivered this lovely, new translation of the Christian apocryphal writings, however, that such an anthology was available in French. What is so appealing about the edition by Bovon and Geoltrain, and not only for the French reader, is the ease and quality of access it provides to this particular group of early Christian literature. First, Bovon and Geoltrain have gathered a most impressive group of international specialists known for their work on particular texts. To name but a few: J. Gijsel for the Gospel of Pseudo-Matthew; J. D. Kaestli for the Questions of Bartholomew; E. Norelli for the Ascension of Isaiah; R. Bauckham and P. Marrassini for the Apocalypse of Peter. Second, these translators and annotators have provided both general orientations to each text and specific commentary. Before each translated text they give an introduction to its genre, content, and structure, a note on its manuscript tradition, and a bibliography of editions, translations and studies. The bibliographies are not complete, but they do list many of the more important works and seek to be selectively current. By means of notes (sometimes extensive) within the texts the contributors comment upon issues of textual, exegetical, and theological interest. Third, the editors have helpfully included translations of texts unavailable in Elliott or Schneemelcher: The Book of the Nativity of Mary, the Apocalypse of Sedrach (which is available in Sparks or Charlesworth, but which D. Ellul, its translator and annotator in the current volume, rightly insists is “Christian in its present state” [p. 576]), the Vision of Ezra, the Odes of Solomon (both also available in Sparks or Charlesworth), the Acts of Peter and Andrew, the Acts of Andrew and Paul (both only summarized in Elliott), the Acts of Philip (Elliott provides only Act 8 in translation and some summary), the Doctrina Addai (Elliott translates only the Letter of Christ and Abgar), the Legend of Simon and Theone, and the Eulogy of John the Baptist. Fourth, the editors have chosen to compile all these texts in one handy volume with superb, useful indices of names, ancient texts, and themes. Students of the history of exegesis will be particularly grateful for the extensive index and the footnotes pertaining to biblical allusions and citations. There are a few lacunae in comparison to the single volume of Elliott. For example, the editors did not include the Acts of Pilate or other Pilate texts, but this might be explained by the relatively late date of these texts. Happily, the Bibliotèque foresees a second volume of later apocryphal Christian writings. On the whole, this volume offers lucid translations with study helps useful to any student of early Christian literature. The editors have made their selections wisely. It provides a rich complement, for English readers, to Elliott and Schneemelcher. D. Jeffrey Bingham Dallas Theological...

An Ancient Jewish Christian Source on the History of Christianity: Pseudo-Clementine Recognitionas 1.27-71

An Ancient Jewish Christian Source on the History of Christianity: Recognitions 1.27-71, by F. Stanley Jones. Texts and Translations 37; Christian Apocrypha Series 2. Atlanta: Scholars Press, 1995. Pp. xiv + 208. $39.95. The literature is a main source for our knowledge of several forms of early Jewish The Tubingen School saw it as a key piece of evidence for a split between Petrine and Pauline Christianity from earliest times. Its literary and historical relationships, both internally between its Recognitions and Homilies and externally with other witnesses to Jewish Christianity, have long been debated. While interest in this rather arcane but significant area of early Christian history has grown and receded over the last century and a half, recent scholarship has seen a modest increase of interest. Now we are fortunate to have in published form this contribution from a leading specialist in this literature. Jones's work is a revision of his 1989 Vanderbilt University Ph.D. dissertation directed by Gerd Ludemann, Pseudo-Clementine Recognitions 1.27-71: Early Jewish Christian Perspectives on the Nature and History of Christianity. For this volume, Jones has updated the bibliography and added an English translation of the Latin version of Recognitions, putting his translation of the Syriac and Latin versions, with occasional Armenian fragments in translation, in parallel columns for ready comparison. Other than these additions, the main lines and the detailed content are largely the same. Nonetheless, that this book is a revision of the author's dissertation is nowhere stated; that it has been substantially complete from 1989 is implied on p. 31. In chapter 1, Jones surveys scholarship on his topic for the last century and a half, especially with an eye to source-critical issues, contending that the source-critical conclusions of Georg Strecker have become dominant without adequate examination. Chapter 2 examines the problem of evaluating the two complete versions, Latin and Syriac, of the lost Greek original of Book 1 of the Recognitions, concluding that both are of the same value. Chapter 3 features side-by-side English translations of the Syriac, Latin, and fragmentary Armenian texts of R 1.27-71. In chapter 4, the heart of the book, a special source is identified in R 1.27.1-44.1, 53.4-71.6. Jones argues that although this source shares some key themes with the Ascents of James witnessed by Epiphanius, it is not to be identified with it, directly or indirectly. Chapter 5 concludes by identifying the author of this source as a Jewish Christian of about 200 CE, possibly a Jewish-Christian presbyter or bishop in Jerusalem. He appreciates astrology, views Jewish Christianity as the only true form of Judaism, and is concerned for the Christian inheritance of the land of Israel. The volume ends with a bibliography and indexes of passages, modern authors, and subjects, this last unusually detailed and helpful. In general, Jones's scholarship is careful and complete, and his writing style is clear. Chapter 1 raises well the issue of reexamining the current source-critical consensus. …

An Ancient Jewish-Christian Source on the History of Christianity: Pseudo-Clementine Recognitions 1. 27-71 (review)

Reviewed by: An Ancient Jewish-Christian Source on the History of Christianity: Pseudo-Clementine Recognitions Lawrence E. Frizzell F. Stanley Jones. An Ancient Jewish-Christian Source on the History of Christianity: Pseudo-Clementine Recognitions 1. 27–71. Texts and Translations’ Christian Apocrypha Series. Atlanta: Scholars Press, 1995. Pp. xiii + 208. $39.95. The Pseudo-Clementine Recognitions and Homilies bear witness to an early Christian novel describing Clement of Rome’s conversion to Christian faith, his travels with St. Peter and his discovery of lost members of his family. Do these texts, which share much material in common, depend on an earlier “Basic Writing?” How do they relate to other sources for the history of the early Church? F. Stanley Jones offers a thorough review of scholarship over the past century and a half, with critical remarks that evaluate the debate. Thus he lays the foundation for his own work. Versions survive in Syriac and in Latin (the work of Rufinus of Aquileia about 406), with fragments of the original Greek and in an Armenian translation. Jones renders an important service by translating the Syriac of Recognitions 1:27–71 for the first time and placing it in parallel with his rendering of the Latin, as well as the Armenian fragments. This covers 57 pages of careful work. But why were the original texts not included in a series of appendices? The presence of these materials would have allowed the historian or theologian to use this work more effectively. The second contribution of this book is a 44 page chapter on the “isolation of the source material.” Here Jones interacts with other scholars as he looks for signs of the redactor’s touch and then postulates that a “Basic Writing” can be extracted from the extant sources. He discusses quotations of the Pseudo-Clementine texts in the Chronicon Paschale, the Panarion of Epiphanius, and the Apostolic Constitutions. Again it would have been helpful to include the original of these passages. The relationship of the Clementine stories to the Book of Jubilees, the New Testament, and the passages of Hegesippus preserved by Eusebius is reviewed as well. Currently scholars agree that Hegesippus and Recognitions 1.27–72 depend on an earlier source or tradition rather than one drawing directly from the other. Jones would be happy however, to make this section of Recognitions derive from Hegesippus (142–45). How do the sources of Recognitions 1. 27–71 relate to “The Ascents of [End Page 288] James” mentioned by Epiphanius? Common themes are found elsewhere in early Jewish Christian sources and differences make contact unlikely. However, Jones finds links with the extant citations from the Gospel of the Ebionites and Justin’s Dialogue with Trypho (148–50). Jones posits an original structure for the Basic Writing (150–55) and, in a brief concluding chapter, he builds on his theory that the original narrator in the source is Matthew. Thus he presents traditions that might claim an antiquity equal to the Pauline letters. “This study has unearthed the thoughts and struggles of at least one of these Jewish Christians” (of the late second century) (168). The traditions include a development of the Jubilees story about Abraham as an astrologer, a concern for the Land of Israel, an understanding of Jesus’ death as a sacrifice and its effect on Temple worship, the destruction of the Temple and the wretched lot of Jews thereafter. Each of these topics receives only a sketchy treatment in this investigation. There is an extensive bibliography and fine indices (passages from ancient literature, modern authors and subjects). Lawrence E. Frizzell Seton Hall University South Orange, New Jersey Copyright © 1997 The Johns Hopkins University Press

La version copte de la Predication et du Martyre de Thomas: Avec une Contribution codicologique au Corpus copte des Acta Apostolorum Apocrypha par Enzo Lucchesi (review)

Reviewed by: La version copte de la Prédication et du Martyre de Thomas. Avec une Contribution codicologique au Corpus copte des Acta Apostolorum Apocrypha par Enzo Lucchesi Richard I. Pervo Paul-Hubert Poirier. La version copte de la Prédication et du Martyre de Thomas. Avec une Contribution codicologique au Corpus copte des Acta Apostolorum Apocrypha par Enzo Lucchesi. Subsidia Hagiographica 67. Bruxelles: Société des bollandistes, 1994. Pp. 124 + eight plates. Because they were both suspect and useful, none of the early Apocryphal Acts survives in its original form. Popularity generated frequent revisions intended to purify their theologies, update their ecclesiastical orientation, and condense them into a more accessible form. Suspicion led to suppression. For the recovery of their original text, contents, and scope, the various ancient versions can be of great value, but these present their own challenges, since translators also revised and some translations are themselves versions of versions. Poirier and Lucchesi have made a useful contribution to the assembly of materials for the evaluation of the Coptic evidence regarding the Acts of Thomas (AThom). This work is distinct for two reasons: it survives in complete, but not original, form and was arguably composed in Syriac rather than Greek. Lucchesi sorts into six codices the Coptic texts about the ministries and deaths of various apostles (no more than half of which may have included Paul), now found in many fragments distributed among at least fourteen libraries. This was an arduous task if ever such existed. Poirier then presents a Coptic edition of some sixteen fragments, ranging from a few lines to several pages in length, together with a French version. Each contributor supplies a number of notes and comments. Prédication includes summaries and parts of episodes from what are called the Acta Thomae minora, which are not from the ancient AThom, although they are related to it. Characteristics of this tradition include a ministry in Macedonia as well as India, destruction of idols with the consequent conversion of temples to Christian usage, and an edifying conclusion in which the protagonist is skinned alive but then restored and transported to the company of other apostles. There Peter is hailed as “my Bishop” and Thomas as “the second Christ” (Codex F f. 108r, 23–25, p. 67). The latter epithet is an echo of the ancient Acts, where Thomas is Jesus’s twin. The Martyre fragments, on the other hand, are relatively close and generally full translations of AThom 159–70 (71). Codices F and M support those editions that place Thomas’s prayer (chs. 144–48) after ch. 167, with M giving the latter part of ch. 165 as the conclusion to this episode. In several cases the Coptic texts may offer earlier readings than those attested in the Syriac and Greek mss. of the Acts. It now seems quite likely that the Arabic and Ethiopic versions of these texts were made from Coptic originals. This welcome example of patient Bollandist labor serves to remind those who work with printed editions of Christian apocrypha that we shall do well to take the particularity of individual manuscripts into account. Page 64 (Coptic text) of the review copy was, evidently through a printing error, blank. Richard I. Pervo Seabury-Western Theological Seminary Evanston, Illinois Copyright © 1996 The Johns Hopkins University Press

An Electronic Database of Pictorial Images Paralleled in Christian Apocrypha,

The author's project of an electronically searchable database of art which parallels the literary versions of Christian Apocrypha is presented here with a sample entry from the database.

“The Promised Blessing”: The Iconography of the Mosaics of S. Maria Maggiore

Built and decorated primarily during the pontificate of Sixtus III (432–440), S. Maria Maggiore in Rome preserves the oldest program of mosaic decoration in a Christian church.1 Old Testament scenes occupy panels on the walls of the nave, and on the triumphal arch the story of Christ's advent and recognition is depicted in scenes distributed in three registers (Figs. 1, 2).2 The original apse, destroyed in the last years of the thirteenth century, once presented an image of the enthroned Virgin. The bibliography on the mosaics is lengthy but it is encumbered by three widely held misconceptions which have impeded understanding of the meaning of the mosaic program.3 The first of these concerns the role of Christian apocrypha. Whereas the nave panels are based almost exclusively on the Old Testament narrative, the triumphal arch mosaics depart from scriptural accounts.4 The interpretations of some of the scenes have been sought in the apocryphal gospels. An analysis of the popular “Aphrodosius” interpretatio...