Apocrypha¶
We tend to misunderstand "apocrypha" and assume it means heretical or false, at best fiction, when in fact the ancient view fully understood that there were three categories of text: canonical, apocryphal, and heretical. In seeking the truth of Christ, we must approach all writings with humility and discernment, lest we be led astray by deceptive spirits masquerading as light.
1 John 4:1
Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.
Categories of Text¶
Our modern view of writing has only two broad categories:
- Fiction
- Non-fiction
We tend to assume these two categories are universal, existing in all cultures through all of time; when in fact these are a modern invention exclusively from western secularism. For every other culture and every other period of time, even prior to Christianity, we had three broad categories of writing:
- Canonical
- Apocryphal
- Heretical
Canonical refers to texts that are accurate, true, and divinely inspired. We still have this understanding today, albeit mostly constrained to theology.
Heretical refers to texts that are false or blatantly misleading, often associated with doctrines that contradict the core truths of the faith, such as those promoted by Gnostic groups in early Christianity.
And yet apocryphal is a category that is completely absent in our modern view. An apocryphal text is not false nor misleading, for that would be classified as heretical. The word "apocrypha" means hidden or private, not to be confused with "occult," which implies secrets to be guarded jealously.
In ancient times, canonical texts were read publicly as part of liturgical worship, forming the foundation of communal faith. Apocryphal texts, however, were intended for private reading with careful discernment, offering supplementary insights without being essential to salvation. The closest we have today is the expression, "it's not for everybody" -- like reading Dostoyevsky to better understand Christianity; this isn't something you'd see in liturgical worship, but it is profitable for personal edification at home.
This distinction is evident in the writings of Church Fathers like Irenaeus, Clement of Alexandria, and Tertullian, who often labeled certain apocryphal texts as heretical when they deviated from orthodox belief, yet acknowledged others as valuable for deepening understanding. Apocryphal texts were never hidden nor banned in the sense of occult secrecy; they simply did not belong in the canon nor were they condemned outright. Much of today's fiction and non-fiction could be classified as heretical, but a surprising amount would best fit as apocryphal -- for example, Aleksandr Solzhenitsyn's Gulag Archipelago is not the divinely inspired word of God, but it's also not false nor misleading; it would rightfully belong in the apocryphal section of an ancient library.
Old Testament¶
Most Protestants have an Old Testament that is strictly canonical only, and "the apocrypha" usually refers to a set of books that were explicitly left out of the King James Bible, yet remain in Catholic and Orthodox Bibles. These books, often called deuterocanonical in Catholic and Orthodox traditions, include works like Tobit, Judith, Wisdom of Solomon, Sirach (Ecclesiasticus), Baruch, and 1-2 Maccabees.
These additional books are sometimes referred to as the "extended canon," which may stem from a misguided reaction to the modern misunderstanding of the word apocryphal. Importantly, in ancient views, these books were generally apocryphal -- with some exceptions -- and yet were included in early Bibles for a reason. They were preserved and read by the early Church, providing historical, moral, and spiritual insights that complement the canonical texts.
For example, 1 Enoch was always apocryphal and has never been considered fully canonical even in the Ethiopian Orthodox Bibles that faithfully preserved it. Is this book false? No, in fact, the canonical Bible explicitly references the book of Enoch (in Genesis and in Jude).
Jude 1:14-15
And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him.
For those wanting to understand the references, the apocryphal book of Enoch explains exactly who Enoch was, who the Nephilim were, and this provides a deeper understanding of the flood, of angels, and of demons. Yet is anything in the book of Enoch necessary for one's salvation? Clearly no. While we cannot understand the New Testament without the canonical Old Testament -- which is the soil from which the New Testament emerges -- we can obviously grasp the New Testament without the Book of Enoch. It is "not for everyone" and would make little sense if read aloud in liturgical worship. Yet it is still profitable for Christians who wish to go deeper into Genesis.
Church Fathers like Athanasius, Cyril of Jerusalem, Origen, and Jerome had varying opinions: some valued these texts for edification, while others opposed their inclusion in the canon, viewing them as useful but not authoritative. In Orthodox tradition, these deuterocanonical books are read with reverence, offering wisdom on prayer, almsgiving, and resistance to idolatry, as seen in the Maccabees' accounts of faithfulness under persecution.
New Testament¶
While Old Testament apocrypha often provide historical and moral expansions, New Testament apocrypha -- texts about Jesus, His family, apostles, and early Church figures not included in the canon -- require even greater caution. Many of these writings emerged in the second to fourth centuries, paralleling New Testament genres like gospels, acts, epistles, and apocalypses.
Examples include the Gospel of Thomas (a collection of sayings attributed to Jesus, some echoing canonical Gospels but others veering into Gnostic ideas), the Protevangelium of James (detailing Mary's early life and the Nativity, influential in Marian devotion but not canonical), and the Acts of Paul and Thecla (narrating adventures of the apostle Paul and a female disciple, popular despite Tertullian's condemnation for promoting women in ministry roles).
Church Fathers often viewed these as apocryphal in the derogatory sense, associating many with heretical groups. Irenaeus and Tertullian condemned texts like the Gospel of Judas or those from the Nag Hammadi library for rejecting orthodox teachings, such as the unity of the Old and New Testaments. However, not all New Testament apocrypha were deemed heretical; some, like the Apocalypse of Paul, influenced medieval views on the afterlife without being false outright.
In the ancient classification, true apocryphal texts here offer private insights -- perhaps filling narrative gaps -- but must be discerned against the canonical Scriptures. Many border on heresy, promoting doctrines like dualism or secret knowledge reserved for elites, which contradict Christ's open revelation.
2 Timothy 3:16-17
All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works.
Church Fathers¶
The Church Fathers provide a model for approaching apocryphal texts. Jerome, in his Latin Vulgate, included deuterocanonical books but distinguished them from the Hebrew canon. Athanasius listed some as useful for instruction but not canonical. Origen referenced apocrypha in his writings for allegorical insights, yet warned against relying on them for doctrine.
This discernment echoes the ancient three-category system: Canonical for public worship and core belief, apocryphal for private edification with caution, and heretical to be avoided as deceptive. In our pursuit of Christ, reading apocrypha can deepen understanding -- like exploring the Ascension of Isaiah for prophetic visions -- but only if rooted in humility and the guidance of the Holy Spirit. Vain curiosity leads to error; truth seeking leads necessarily to Christ.
Proverbs 3:5-6
Trust in the Lord with all thine heart; and lean not unto thine own understanding. In all thy ways acknowledge him, and he shall direct thy paths.