apocryphal

Apocrypha () are biblical or related writings not forming part of the accepted canon of scripture, some of which might be of doubtful authorship or authenticity. In Christianity, the word ''apocryphal'' (ἀπόκρυφος) was first applied to writings that were to be read privately rather than in the public context of church services. Apocrypha were edifying Christian works that were not always initially included as canonical scripture.

The adjective "apocryphal", meaning of doubtful authenticity, mythical, fictional, is recorded from the late 16th century, then taking on the popular meaning of "false," "spurious," "bad," or "heretical." It may be used for any book which might have scriptural claims but which does not appear in the canon accepted by the author. A related term for non-canonical apocryphal texts whose authorship seems incorrect is pseudepigrapha, a term that means " false attribution".

In Christianity, the name " the Apocrypha" is applied to a particular set of books which, when they appear in a Bible, are sometimes placed between the Old and New Testaments in a section called "Apocrypha." The canonicity of such books took longer to determine. Various of these books are accepted by the Catholic Church, Orthodox Churches and the Church of the East, as deuterocanonical. Some Protestant traditions reject them outright; others regard the Apocrypha as non-canonical books that are useful for instruction.

Etymology

The word's origin is the Medieval Latin adjective (secret, or non-canonical) from the Greek adjective , , (private) from the verb , (to hide away).

It comes from Greek and is formed from the combination of (away) and (hide or conceal).

The word ''apocrypha'' has undergone a major change in meaning throughout the centuries. The word ''apocrypha'' in its ancient Christian usage originally meant a text read in private, rather than in public church settings. In English, it later came to have a sense of the esoteric, suspicious, or heretical, largely because of the Protestant interpretation of the usefulness of non-canonical texts.

Esoteric writings and objects

The word ''apocryphal'' () was first applied to writings that were kept secret because they were the vehicles of esoteric knowledge considered too profound or too sacred to be disclosed to anyone other than the initiated. For example, the disciples of the Gnostic Prodicus boasted that they possessed the secret () books of Zoroaster. The term in general enjoyed high consideration among the Gnostics (see Acts of Thomas, pp. 10, 27, 44).

Sinologist Anna Seidel refers to texts and even items produced by ancient Chinese sages as apocryphal and studied their uses during Six Dynasties China (AD 220–589). These artifacts were used as symbols legitimizing and guaranteeing the Emperor's Heavenly Mandate. Examples of these include talismans, charts, writs, tallies, and registers. The first examples were stones, jade pieces, bronze vessels and weapons, but came to include talismans and magic diagrams.

From their roots in Zhou era China (1066–256 BC), these items came to be surpassed in value by texts by the Han dynasty (206 BC – AD 220). Most of these texts have been destroyed as Emperors, particularly during the Han dynasty, collected these legitimizing objects and proscribed, forbade and burnt nearly all of them to prevent them from falling into the hands of political rivals.

Writings of questionable value

''Apocrypha'' was also applied to writings that were hidden not because of their divinity but because of their questionable value to the church. The early Christian theologian Origen, in his ''Commentaries on Matthew'', distinguishes between writings that were read by the churches and apocryphal writings: (''writing not found in the common and published books on one hand ndactually found in the secret ones on the other''). The meaning of is here practically equivalent to "excluded from the public use of the church" and prepares the way for an even less favourable use of the word.

Spurious writings

In general use, the word ''apocrypha'' came to mean "of doubtful authenticity". This meaning also appears in Origen's prologue to his commentary on the Song of Songs, of which only the Latin translation survives:

Other

The Gelasian Decree (generally held now as being the work of an anonymous scholar between 519 and 553) refers to religious works by Church Fathers Eusebius, Tertullian and Clement of Alexandria as apocrypha. Augustine defined the word as meaning simply "obscurity of origin", implying that any book of unknown authorship or questionable authenticity would be considered apocryphal. Jerome in '' Prologus Galeatus'' declared that all books outside the Hebrew canon were apocryphal. In practice, Jerome treated some books outside the Hebrew canon as if they were canonical, and the Western Church did not accept Jerome's definition of apocrypha, instead retaining the word's prior meaning. As a result, various church authorities labeled different books as apocrypha, treating them with varying levels of regard.

Origen stated that "the canonical books, as the Hebrews have handed them down, are twenty-two". Clement and others cited some apocryphal books as "scripture", "divine scripture", "inspired", and the like. Teachers connected with Palestine and familiar with the Hebrew canon (the protocanon) excluded from the canon all of the Old Testament not found there. This view is reflected in the canon of Melito of Sardis, and in the prefaces and letters of Jerome. A third view was that the books were not as valuable as the canonical scriptures of the Hebrew collection, but were of value for moral uses, as introductory texts for new converts from paganism, and to be read in congregations. They were referred to as "ecclesiastical