For the next 21 days, let's commit to feeding yourself spiritually by reading and reflecting on a passage of Scripture each day using the S.O.A.P. method (Scripture, Observation, Application, Prayer). Keep a brief daily note of what you learn and how you might apply it, and at the end of the 21 days, share your biggest takeaway with someone else.
Paul urges the Colossians to live out their new identity in Christ. Having been raised with Christ, they are called i) to seek the things above, ii) to put to death the old way of life, and iii) to clothe themselves with compassion, humility, forgiveness, and above all, love.
This passage captures the tension of Christian life: dying to the old self while being renewed in Christ, so that the community may live in peace as one body becoming renewed.
1 Corinthians 13:1–13 (NASB95)
1 Therefore, if you have been raised with Christ, keep seeking the things that are above, where Christ is, seated at the right hand of God. 2 Set your minds on the things that are above, not on the things that are on earth. 3 For you have died, and your life is hidden with Christ in God. 4 When Christ, who is our life, is revealed, then you also will be revealed with Him in glory. 5 Therefore, treat the parts of your earthly body as dead to sexual immorality, impurity, passion, evil desire, and greed, which amounts to idolatry. 6 For it is because of these things that the wrath of God is coming upon the sons of disobedience, 7 and in them you also once walked, when you were living in them. 8 But now you also, rid yourselves of all of them: anger, wrath, malice, slander, and obscene speech from your mouth. 9 Do not lie to one another, since you stripped off the old self with its evil practices, 10 and have put on the new self, which is being renewed to a true knowledge according to the image of the One who created it - 11 a renewal in which there is no distinction between Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave, and free, but Christ is all, and in all. 12 So, as those who have been chosen of God, holy and beloved, put on a heart of compassion, kindness, humility, gentleness, and patience; 13 bearing with one another, and forgiving each other, whoever has a complaint against anyone; just as the Lord forgave you, so must you do also. 14 In addition to all these things put on love, which is the perfect bond of unity. 15 Let the peace of Christ, to which you were indeed called in one body, rule in your hearts; and be thankful.
Colossians was written by Paul (or a close associate in the Pauline tradition) around AD 60–62, likely while Paul was in prison in Rome. The Colossian church was being influenced by false teachings that blended Jewish legalism, Greek philosophy, and mystical speculation. Paul responds by emphasizing the supremacy of Christ as the image of God and the source of new life.
In 3:1–15, Paul moves from doctrine to ethics: if believers are truly raised with Christ, they must embody that reality in daily life. He contrasts the “old self” of destructive desires and social divisions with the “new self” renewed in Christ’s image. This new life is marked by compassion, forgiveness, and love, binding the community together in peace.
Observation through Three Lensesx
1. Traditional (Catholic / Orthodox / Protestant Mainstream)
Tradition reads this passage as a call to virtue formation within the life of the Church. Believers, through baptism, have already died and risen with Christ, and are now called to live out that reality. This includes sacramental participation (where grace nourishes renewal), moral exhortation (cultivating virtues like humility, patience, and love), and communal harmony (the Church as one body without division). Wrath here is often understood corporately - as the consequence of humanity’s rebellion - healed through grace. The focus is on becoming Christlike together, through both personal discipline and communal worship.
2. Evangelical (Conservative Protestant)
Evangelicals stress the personal transformation that comes from being born again in Christ. “Putting to death” the old self is interpreted as decisive repentance from sinful habits, while “putting on” the new self points to daily discipleship through Scripture, prayer, and Spirit-filled living. Wrath is understood individually as God’s judgment against sin and unbelief. The emphasis is on an individual walk with Christ that results in visible holiness and unity in the church. For Evangelicals, this passage is a blueprint for sanctification, urging believers to live distinct from the world.
3. Process Theological (Relational, Whiteheadian)
Process theology sees this passage as a vision of continual becoming in Christ. The “old self” represents destructive patterns of alienation - anger, greed, (sexual, paternal, communal, etc) domination - that fragment community. These are not punished by divine wrath but unravel naturally when life resists God’s lure toward harmony. In process, God is never wrathful but always loving. It was - and continues to be - a common misunderstanding by religious believers interpreting god into their own images.
The “new self” is not a static identity but a dynamic renewal, moment by moment, as we respond to God’s call to embody compassion, patience, and love. Where tradition emphasizes sacramental grace and Evangelicals stress individual conversion, process thought offers a healing alternative: God works persuasively, not coercively, luring us into peace and unity that dissolves divisions (Jew/Greek, slave/free). The result is a relational community co-creating with God the bonds of love that sustain life.
Application through Three Lenses
1. Traditional
Do I live out my baptismal identity, putting to death the old self and clothing myself with the virtues of Christ? This means regular participation in the Church’s sacraments, cultivating prayer and discipline, and fostering peace in the community. Love is not just personal but communal, the perfect bond of unity in the Church.
2. Evangelical
Am I daily putting off sinful habits and living distinctly as a follower of Christ? This passage challenges me to walk in holiness, to forgive quickly, and to bear the marks of the Spirit in my personal life. Wrath reminds me that sin separates me from God, but faith in Christ assures me of forgiveness and renewal.
3. Process Theological
Do I recognize how old patterns of alienation still shape my choices? This passage invites me into the ongoing process of renewal - where each moment God offers a fresh possibility for compassion, forgiveness, and peace. Where tradition speaks of sacramental grace and Evangelicals warn of judgment, process theology heals by portraying God not as coercive judge but as gentle, loving companion, persuading me into harmony and co-creation. To “put on love” is to align myself with the deepest lure of God in the cosmos: relational unity.
Prayer
The dating of the New Testament's Canonical books, many of the NT writings cluster in the late 50s–60s, especially Paul’s letters. Below is a scholarly consensus range (per critical NT studies - not traditional church dating teachings).
Pauline Epistles
1 Thessalonians: c. 49-50 CE (earliest NT writing; from Corinth)
Galatians: c. 48/49–55 CE (whether before/after Jerusalem Council per North/South Galatia theory)
1 Corinthians: c. 53–55 CE (from Ephesus)
2 Corinthians: c. 55–56 CE
Romans: c. 56-58 CE (from Corinth)
Philippians: c. 60–62 CE (prison, likely Rome)
Philemon: c. 60–62 CE (written with Philippians from Roman imprisonment)
Colossians: c. 60–62 CE (authorship disputed, often “Deutero-Pauline”)
Ephesians: c. 60–80 CE (most place it later than Paul, perhaps by disciples; considered "Deutero-Pauline)
2 Thessalonians: c. 50–52 CE if Pauline; if pseudonymous, c. 70–90 CE
Pastoral Epistles (1–2 Timothy, Titus): c. 80–100 CE (most critical scholars see them as post-Pauline, reflecting ecclesiastical church order issues)
1 Thessalonians: c. 49-50 CE (earliest NT writing; from Corinth)
Galatians: c. 48/49–55 CE (whether before/after Jerusalem Council per North/South Galatia theory)
1 Corinthians: c. 53–55 CE (from Ephesus)
2 Corinthians: c. 55–56 CE
Romans: c. 56-58 CE (from Corinth)
Philippians: c. 60–62 CE (prison, likely Rome)
Philemon: c. 60–62 CE (written with Philippians from Roman imprisonment)
Colossians: c. 60–62 CE (authorship disputed, often “Deutero-Pauline”)
Ephesians: c. 60–80 CE (most place it later than Paul, perhaps by disciples; considered "Deutero-Pauline)
2 Thessalonians: c. 50–52 CE if Pauline; if pseudonymous, c. 70–90 CE
Pastoral Epistles (1–2 Timothy, Titus): c. 80–100 CE (most critical scholars see them as post-Pauline, reflecting ecclesiastical church order issues)
Gospels & Acts
Mark: c. 65–70 CE (shortly before/after fall of Jerusalem)
Matthew: c. 80–90 CE (often linked to Antioch, building on Mark + Q + unique material)
Luke: c. 80–90 CE (part one of Luke-Acts, after Mark, sharing Q; uses similar sources to Matthew + L-material)
Acts: c. 80–90 CE (a companion to Luke, situating Paul in Roman context)
John: c. 90–100 CE (final form, with earlier sources behind it; includes layers of tradition and editing within its texts)
Mark: c. 65–70 CE (shortly before/after fall of Jerusalem)
Matthew: c. 80–90 CE (often linked to Antioch, building on Mark + Q + unique material)
Luke: c. 80–90 CE (part one of Luke-Acts, after Mark, sharing Q; uses similar sources to Matthew + L-material)
Acts: c. 80–90 CE (a companion to Luke, situating Paul in Roman context)
John: c. 90–100 CE (final form, with earlier sources behind it; includes layers of tradition and editing within its texts)
Catholic (General) Epistles
James: c. 60 (if genuinely from James of Jerusalem; more often dated c.70–90 CE . The style fits the Jewish-Christian wisdom tradition)
1 Peter: c. 70–90 CE (unlikely pre-64 CE if Petrine authorship. More likely pseudonymous possibility; persecution theme suggests post-70 CE)
Jude: c. post-70–pre-100 CE (very short, apocalyptic tone warning against false teachers; draws from the Jewish pseudepigraphaic literature of 1 Enoch 1/9 (Jude 14-15))
1 John: c. 90–100 CE (seems to be from the same community as Gospel of John)
2 & 3 John: c. 90–100 CE (same Johannine community addressing internal disputes after the fall of Jerusalem and Roman occupation)
2 Peter: c. 110–130 CE (latest NT book, almost universally considered pseudonymous)
James: c. 60 (if genuinely from James of Jerusalem; more often dated c.70–90 CE . The style fits the Jewish-Christian wisdom tradition)
1 Peter: c. 70–90 CE (unlikely pre-64 CE if Petrine authorship. More likely pseudonymous possibility; persecution theme suggests post-70 CE)
Jude: c. post-70–pre-100 CE (very short, apocalyptic tone warning against false teachers; draws from the Jewish pseudepigraphaic literature of 1 Enoch 1/9 (Jude 14-15))
1 John: c. 90–100 CE (seems to be from the same community as Gospel of John)
2 & 3 John: c. 90–100 CE (same Johannine community addressing internal disputes after the fall of Jerusalem and Roman occupation)
2 Peter: c. 110–130 CE (latest NT book, almost universally considered pseudonymous)
The Christian Apocalypse
Revelation (the Apocalypse of John): c. 95-96 CE (during Domitian’s reign; some suggest as early as 68–70 CE under Nero, but majority view is 95-96 CE)
Revelation (the Apocalypse of John): c. 95-96 CE (during Domitian’s reign; some suggest as early as 68–70 CE under Nero, but majority view is 95-96 CE)
Timeline Snapshot
50s: Earliest Paul (1 Thess, Gal, Corinthians, Romans)
60s: Prison epistles, James (possibly), Mark, Philemon/Philippians/Colossians
70s–90s: Matthew, Luke-Acts, Catholic epistles (1 Peter, Jude), deutero-Pauline letters (Eph, Col, 2 Thess, 1+2 Tim, Titus)
90s–100s: John, Johannine epistles, Revelation
100–130: Pastoral epistles: Timothy 1+2, Titus (if pseudonymous), 2 Peter
50s: Earliest Paul (1 Thess, Gal, Corinthians, Romans)
60s: Prison epistles, James (possibly), Mark, Philemon/Philippians/Colossians
70s–90s: Matthew, Luke-Acts, Catholic epistles (1 Peter, Jude), deutero-Pauline letters (Eph, Col, 2 Thess, 1+2 Tim, Titus)
90s–100s: John, Johannine epistles, Revelation
100–130: Pastoral epistles: Timothy 1+2, Titus (if pseudonymous), 2 Peter
The Deutero-Pauline Letters (“deutero” = “second” or “later”)
“Undisputed Paulines” (authentic): Romans, 1 & 2 Corinthians, Galatians, Philippians, 1 Thessalonians, Philemon.
“Deutero-Paulines” (disputed, likely post-Paul): Ephesians, Colossians, 2 Thessalonians, 1–2 Timothy, Titus.
(Sometimes Colossians and 2 Thessalonians are put in a “middle disputed” category because scholars are more divided on them.)Ephesians
Style and vocabulary differ from Paul’s authentic letters.
Theology more “cosmic,” with emphasis on the Church as Christ’s body.
Often seen as a “circular letter” written in Paul’s tradition, c. 70–90 CE.
Colossians
Close to Paul’s style but with more developed Christology (cosmic Christ).
Many see it as by a disciple of Paul; some argue Paul himself in prison.
Date debated: 60–62 CE (if Paul) or 70–90 CE (if post-Paul).
2 Thessalonians
Language and eschatology diverge from 1 Thessalonians.
Some see it as pseudonymous, written to address eschatological confusion.
Dated 50s CE if authentic; 70–90 CE if not.
1 Timothy
One of the Pastoral Epistles.
Strong focus on church order and false teachers.
Widely seen as post-Pauline, 80–100 CE.
2 Timothy
Another Pastoral Epistle.
Personal tone, but style and theology differ from Paul’s authentic letters.
Dated 80–100 CE.
Titus
The third of the Pastoral Epistles.
Similar concerns about church order and sound teaching.
Dated 80–100 CE
Ephesians
Style and vocabulary differ from Paul’s authentic letters.
Theology more “cosmic,” with emphasis on the Church as Christ’s body.
Often seen as a “circular letter” written in Paul’s tradition, c. 70–90 CE.
Colossians
Close to Paul’s style but with more developed Christology (cosmic Christ).
Many see it as by a disciple of Paul; some argue Paul himself in prison.
Date debated: 60–62 CE (if Paul) or 70–90 CE (if post-Paul).
2 Thessalonians
Language and eschatology diverge from 1 Thessalonians.
Some see it as pseudonymous, written to address eschatological confusion.
Dated 50s CE if authentic; 70–90 CE if not.
1 Timothy
One of the Pastoral Epistles.
Strong focus on church order and false teachers.
Widely seen as post-Pauline, 80–100 CE.
2 Timothy
Another Pastoral Epistle.
Personal tone, but style and theology differ from Paul’s authentic letters.
Dated 80–100 CE.
Titus
The third of the Pastoral Epistles.
Similar concerns about church order and sound teaching.
Dated 80–100 CE
The Pastoral Epistles (1,2 Tim, Titus)
Authorship: Traditionally attributed to Paul, but most modern scholars view them as post-Pauline (c. 80–100 CE), written by a disciple or the Pauline school. Reasons:- Vocabulary and style differ from Paul’s authentic letters.
- Strong concern for church hierarchy (bishops, elders, deacons), which reflects a later stage in church development.
- Less apocalyptic urgency; more focus on institutional stability.
Theology:- Emphasis on “sound doctrine” and protecting against false teachers.
- Shift from Paul’s eschatological focus to more church order and morality.
- Pastoral in tone: guiding younger leaders (Timothy, Titus) in shepherding communities.
- Vocabulary and style differ from Paul’s authentic letters.
- Strong concern for church hierarchy (bishops, elders, deacons), which reflects a later stage in church development.
- Less apocalyptic urgency; more focus on institutional stability.
- Emphasis on “sound doctrine” and protecting against false teachers.
- Shift from Paul’s eschatological focus to more church order and morality.
- Pastoral in tone: guiding younger leaders (Timothy, Titus) in shepherding communities.
Untangling the book of Jude
Jude (the Epistle of Jude):
Date: Most scholars place it around 70–90 CE. Some push it as late as early 2nd century, but the dominant view is post-70 but pre-100.
Content: Yes, it is short, urgent, apocalyptic in tone, warning against false teachers and urging believers to “contend for the faith.”
Sources:
Jude directly quotes 1 Enoch 1:9 (vv. 14–15).
It also alludes to the Assumption of Moses (v. 9, the dispute over Moses’ body).
Important nuance: 1 Enoch and Assumption of Moses are Jewish pseudepigrapha, not Christian writings and not part of the Hebrew canon. They circulated widely in 2nd Temple Judaism and were familiar in early Christian circles.
Relation to NT: Jude is not itself pseudepigraphic in the same sense (though some debate whether “Jude, brother of James” is authentic or a literary attribution). It draws from Jewish pseudepigrapha but was accepted into the New Testament canon fairly early.
Jude (the Epistle of Jude):
Date: Most scholars place it around 70–90 CE. Some push it as late as early 2nd century, but the dominant view is post-70 but pre-100.
Content: Yes, it is short, urgent, apocalyptic in tone, warning against false teachers and urging believers to “contend for the faith.”
Sources:
Jude directly quotes 1 Enoch 1:9 (vv. 14–15).
It also alludes to the Assumption of Moses (v. 9, the dispute over Moses’ body).
Important nuance: 1 Enoch and Assumption of Moses are Jewish pseudepigrapha, not Christian writings and not part of the Hebrew canon. They circulated widely in 2nd Temple Judaism and were familiar in early Christian circles.
Relation to NT: Jude is not itself pseudepigraphic in the same sense (though some debate whether “Jude, brother of James” is authentic or a literary attribution). It draws from Jewish pseudepigrapha but was accepted into the New Testament canon fairly early.
NT Books which Cite or Allude to the Jewish Pseudepigrapha/Apocrypha
The Apocrypha (also known as Deutero-canonical books) are Jewish writings not in the Hebrew Bible but included in the Catholic and Orthodox Old Testaments (called Deuterocanonical books), while the Pseudepigrapha are a larger, even less authoritative collection of ancient Jewish texts, some of which are also pseudepigraphal (falsely attributed).
The term Pseudepigrapha generally applies to (extra-canonical) Jewish literature which is excluded from all Bibles, unlike the Apocrypha. - The Catholic and Orthodox churches consider select (Jewish) Apocryphal (pseudepigraphic) books canonical, whereas Protestants, following the Jewish /Hebrew bible's canon in their Old Testament section, do not consider the Jewish Hebrew Bible's Apocrypha section canonical.
- This is seen in the Catholic/Orthodox v Protestant versions of the Bible with the Catholic/Orthodox tradition printing an Apocryphal section between the Old and New Testaments, referred to as a "Secondary Section," following the Hebrew Bible's tradition.
- This section of the Catholic/Orthodox bible is also known as "Between the Testaments" books or, "Secondary" books or, describing the Deutero-Cannonical section of the Catholic/Orthodox bible.
Apocrypha / Deuterocanonical Books - What they are: Books written by Jews between the Old Testament and New Testament periods.
- Catholic/Orthodox view: They are considered canonical and part of the Old Testament.
- Protestant view: Protestants call them the Apocrypha and do not consider them part of the Bible.
- Examples: Tobit, Judith, 1 and 2 Maccabees.
Pseudepigrapha
These are Jewish literary documents which describe a broad, miscellaneous collection of ancient Jewish religious writings from roughly 300 BCE to 300 CE that are not included in any biblical canon - whether Jewish, Catholic, Orthodox, or Protestant.
Why the name:- "Pseudepigrapha" means "falsely attributed" because many of these texts were attributed to famous biblical figures who did not write them.
- Catholic/Orthodox/Jewish view:
- They are considered non-canonical, though the Orthodox churches include some texts, like the Book of Enoch, which are categorized as pseudepigrapha from the Chalcedonian Christian viewpoint.
- Significance:
- These texts provide invaluable insight into the religious and cultural context of Early Judaism and Christianity.
Key Differences
- Canon:
- The main difference is their place in the biblical canon. Catholic and Orthodox churches accept the Apocrypha as canonical, but the Pseudepigrapha are not.
- Scope:
- The Pseudepigrapha are a much larger and more diverse collection of texts than the Apocrypha.
- Overlap:
- While some Apocryphal books are technically pseudepigraphal, the term Pseudepigrapha broadly refers to the Jewish works not included in the Septuagint (the Greek Bible) or the Hebrew Bible.
- The Catholic and Orthodox churches consider select (Jewish) Apocryphal (pseudepigraphic) books canonical, whereas Protestants, following the Jewish /Hebrew bible's canon in their Old Testament section, do not consider the Jewish Hebrew Bible's Apocrypha section canonical.
- This is seen in the Catholic/Orthodox v Protestant versions of the Bible with the Catholic/Orthodox tradition printing an Apocryphal section between the Old and New Testaments, referred to as a "Secondary Section," following the Hebrew Bible's tradition.
- This section of the Catholic/Orthodox bible is also known as "Between the Testaments" books or, "Secondary" books or, describing the Deutero-Cannonical section of the Catholic/Orthodox bible.
- What they are: Books written by Jews between the Old Testament and New Testament periods.
- Catholic/Orthodox view: They are considered canonical and part of the Old Testament.
- Protestant view: Protestants call them the Apocrypha and do not consider them part of the Bible.
- Examples: Tobit, Judith, 1 and 2 Maccabees.
Why the name:
- "Pseudepigrapha" means "falsely attributed" because many of these texts were attributed to famous biblical figures who did not write them.
- Catholic/Orthodox/Jewish view:
- They are considered non-canonical, though the Orthodox churches include some texts, like the Book of Enoch, which are categorized as pseudepigrapha from the Chalcedonian Christian viewpoint.
- Significance:
- These texts provide invaluable insight into the religious and cultural context of Early Judaism and Christianity.
- Canon:
- The main difference is their place in the biblical canon. Catholic and Orthodox churches accept the Apocrypha as canonical, but the Pseudepigrapha are not.
- Scope:
- The Pseudepigrapha are a much larger and more diverse collection of texts than the Apocrypha.
- Overlap:
- While some Apocryphal books are technically pseudepigraphal, the term Pseudepigrapha broadly refers to the Jewish works not included in the Septuagint (the Greek Bible) or the Hebrew Bible.
NT Books with Possible Apocryphal / Pseudepigraphal Echoes
Jude: Quotes 1 Enoch and references the Assumption of Moses.
2 Peter: Strong parallels with Jude; reflects shared Enochic/apocalyptic traditions.
Hebrews: Echoes wisdom theology similar to Wisdom of Solomon.
James: Resonates with Sirach (Ecclesiasticus) in its ethical style.
Revelation: Heavily shaped by Jewish apocalyptic tradition (Daniel, 1 Enoch, 4 Ezra).
Jude: Quotes 1 Enoch and references the Assumption of Moses.
2 Peter: Strong parallels with Jude; reflects shared Enochic/apocalyptic traditions.
Hebrews: Echoes wisdom theology similar to Wisdom of Solomon.
James: Resonates with Sirach (Ecclesiasticus) in its ethical style.
Revelation: Heavily shaped by Jewish apocalyptic tradition (Daniel, 1 Enoch, 4 Ezra).
References
Wikipedia - Pseudepigrapha A pseudepigraph (also anglicized as "pseudepigraphon") is a falsely attributed work, a text whose claimed author is not the true author, or a work whose real author attributed it to a figure of the past. The name of the author to whom the work is falsely attributed is often prefixed with the particle "pseudo-", such as for example "pseudo-Aristotle" or "pseudo-Dionysius": these terms refer to the anonymous authors of works falsely attributed to Aristotle and Dionysius the Areopagite, respectively.
In biblical studies, the term pseudepigrapha can refer to an assorted collection of Jewish religious works thought to be written c. 300 BCE to 300 CE. They are distinguished by Protestants from the deuterocanonical books (Catholic and Orthodox) or Apocrypha (Protestant), the books that appear in extant copies of the Septuagint in the fourth century or later and the Vulgate (the Latinized version of the whole Bible), but not in the Hebrew Bible or in Protestant Bibles. The Catholic Church distinguishes only between the deuterocanonical (secondary sources to the Bible) and all other books; the latter pseudepigraphae are known as the biblical apocrypha, which in Catholic usage includes select pseudepigrapha. In addition, two books considered canonical in the Orthodox Tewahedo churches, the Book of Enoch and Book of Jubilees, are categorized as pseudepigrapha from the point of view of Chalcedonian Christianity.
In addition to the sets of generally agreed to be non-canonical works, scholars will also apply the term to canonical works who make a direct claim of authorship, yet this authorship is doubted. For example, the Book of Daniel is considered by some to have been written in the 2nd century BCE, 400 years after the prophet Daniel lived, and thus the work may be broadly considered pseudepigraphic. A New Testament example might be the book of 2 Peter, considered by some to be written approximately 80 years after Saint Peter's death. Early Christians, such as Origen, harbored doubts as to the authenticity of the book's authorship.
The term has also been used by Quranist Muslims to describe hadiths: Quranists claim that most hadiths are fabrications[7] created in the 8th and 9th century CE, and falsely attributed to the Islamic prophet Muhammad.
Wikipedia - Jewish Apocrypha The Jewish apocrypha (Hebrew: הספרים החיצוניים, romanized: HaSefarim haChitzoniyim, lit. 'the outer books') are religious texts written in large part by Jews, especially during the Second Temple period, not accepted as sacred manuscripts when the Hebrew Bible was canonized. Some of these books are considered sacred in certain Christian denominations and are included in their versions of the Old Testament. The Jewish apocrypha is distinctive from the New Testament apocrypha and Christian biblical apocrypha as it is the only one of these collections which works within a Jewish theological framework.
Wikipedia - New Testament ApocryphaThe New Testament apocrypha (singular apocryphon) are a number of writings by early Christians that give accounts of Jesus and his teachings, the nature of God, or the teachings of his apostles and of their lives. Some of these writings were cited as scripture by early Christians, but since the fifth century a widespread consensus has emerged limiting the New Testament to the 27 books of the modern canon. Roman Catholic, Eastern Orthodox, and Protestant churches generally do not view the New Testament apocrypha as part of the Bible.
Wikipedia - Biblical ApocryphaThe Biblical apocrypha (from Ancient Greek ἀπόκρυφος (apókruphos) 'hidden') denotes the collection of ancient books, some of which are believed by some to be of doubtful origin, thought to have been written some time between 200 BC and 100 AD.
The Catholic, Eastern Orthodox and Oriental Orthodox churches include some or all of the same texts within the body of their version of the Old Testament, with Catholics terming them deuterocanonical books.[6] Traditional 80-book Protestant Bibles include fourteen books in an intertestamental section between the Old Testament and New Testament called the Apocrypha, deeming these useful for instruction, but non-canonical. Reflecting this view, the lectionaries of the Lutheran Churches and Anglican Communion include readings from the Apocrypha.
click to enlarge
A pseudepigraph (also anglicized as "pseudepigraphon") is a falsely attributed work, a text whose claimed author is not the true author, or a work whose real author attributed it to a figure of the past. The name of the author to whom the work is falsely attributed is often prefixed with the particle "pseudo-", such as for example "pseudo-Aristotle" or "pseudo-Dionysius": these terms refer to the anonymous authors of works falsely attributed to Aristotle and Dionysius the Areopagite, respectively.
In biblical studies, the term pseudepigrapha can refer to an assorted collection of Jewish religious works thought to be written c. 300 BCE to 300 CE. They are distinguished by Protestants from the deuterocanonical books (Catholic and Orthodox) or Apocrypha (Protestant), the books that appear in extant copies of the Septuagint in the fourth century or later and the Vulgate (the Latinized version of the whole Bible), but not in the Hebrew Bible or in Protestant Bibles. The Catholic Church distinguishes only between the deuterocanonical (secondary sources to the Bible) and all other books; the latter pseudepigraphae are known as the biblical apocrypha, which in Catholic usage includes select pseudepigrapha. In addition, two books considered canonical in the Orthodox Tewahedo churches, the Book of Enoch and Book of Jubilees, are categorized as pseudepigrapha from the point of view of Chalcedonian Christianity.
In addition to the sets of generally agreed to be non-canonical works, scholars will also apply the term to canonical works who make a direct claim of authorship, yet this authorship is doubted. For example, the Book of Daniel is considered by some to have been written in the 2nd century BCE, 400 years after the prophet Daniel lived, and thus the work may be broadly considered pseudepigraphic. A New Testament example might be the book of 2 Peter, considered by some to be written approximately 80 years after Saint Peter's death. Early Christians, such as Origen, harbored doubts as to the authenticity of the book's authorship.
The term has also been used by Quranist Muslims to describe hadiths: Quranists claim that most hadiths are fabrications[7] created in the 8th and 9th century CE, and falsely attributed to the Islamic prophet Muhammad.
The Jewish apocrypha (Hebrew: הספרים החיצוניים, romanized: HaSefarim haChitzoniyim, lit. 'the outer books') are religious texts written in large part by Jews, especially during the Second Temple period, not accepted as sacred manuscripts when the Hebrew Bible was canonized. Some of these books are considered sacred in certain Christian denominations and are included in their versions of the Old Testament. The Jewish apocrypha is distinctive from the New Testament apocrypha and Christian biblical apocrypha as it is the only one of these collections which works within a Jewish theological framework.Wikipedia - New Testament Apocrypha
The New Testament apocrypha (singular apocryphon) are a number of writings by early Christians that give accounts of Jesus and his teachings, the nature of God, or the teachings of his apostles and of their lives. Some of these writings were cited as scripture by early Christians, but since the fifth century a widespread consensus has emerged limiting the New Testament to the 27 books of the modern canon. Roman Catholic, Eastern Orthodox, and Protestant churches generally do not view the New Testament apocrypha as part of the Bible.Wikipedia - Biblical Apocrypha
The Biblical apocrypha (from Ancient Greek ἀπόκρυφος (apókruphos) 'hidden') denotes the collection of ancient books, some of which are believed by some to be of doubtful origin, thought to have been written some time between 200 BC and 100 AD.
The Catholic, Eastern Orthodox and Oriental Orthodox churches include some or all of the same texts within the body of their version of the Old Testament, with Catholics terming them deuterocanonical books.[6] Traditional 80-book Protestant Bibles include fourteen books in an intertestamental section between the Old Testament and New Testament called the Apocrypha, deeming these useful for instruction, but non-canonical. Reflecting this view, the lectionaries of the Lutheran Churches and Anglican Communion include readings from the Apocrypha.
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