The Muratorian Fragmentist mentions together with a spurious epistle of Paul to the Laodiceans, one to the Alexandrians, which was forged under the auspices of Marcion. In general their details are scientifically worthless, unless confirmed by independent authorities, which rarely happens. Strangely there is no mention of a resurrection or a judgment of individuals. Since it was impossible to suppress their circulation entirely, they were rendered comparatively harmless by orthodox editing which expunged the palpable errors, especially in the discourses, leaving the miracle element to stand in its riotous exuberance. The narrative is based upon the mutual relations and activities of Barnabas, Mark, and Paul, as recorded in the Acts of the Apostles.âGesta Matthioe. It begins with a pretended flight of St. Paul from Antioch of Pisidia, and ends with his martyrdom at Rome. It relates the circumstances of Abraham‘s conversions and the visions thereupon accorded him. Some of its data have replaced in popular belief parallel ones of the older pseudograph. The Elect One, or Son of Man, existed before the sun and stars were created, and is to execute justice upon all sinners who oppress the good. and A.D. 60. We have no other testimony of it. Much of their apocryphal matter was taken up by the offices of the Apostles in the Latin breviaries and lectionaries, composed in the seventh and eighth centuries at an extremely uncritical period. A “Transitus Maria?” is numbered among the apocrypha by the official list of the “Decretum of Gelasius” of the fifth or sixth century. Eccl., VI, xiv, 1), places it almost on an equality with the antilegomena or better class of disputed writings; Jerome rejects it flatly. It was obviously suggested by the lost genuine Pauline letter referred to in I Cor. Its data, however, are so vague that it is impossible to fix the time of its composition. They are extant in the original Greek and in a Latin version. ), II. The first and last two chapters of the Latin translation do not exist in the Oriental ones and have been added by a Christian hand. The eschatology is rather advanced. There is greater likelihood that the composition took place before our Era. This holds good for the so-called “Wisdom of Solomon“, written in Greek and belonging to the Church‘s sacred canon. The translation of the remains of St. Thomas to Edessa in 232 may have furnished the inspiration for the composition. Hebrew prophecy on its human side had its springs, its occasions, and immediate objects in the present; the prophets were inspired men who found matter for comfort as well as rebuke and warning in the actual conditions of Israel’s theocratic life. This applies to the Gospel of the Hebrews and in a less degree to that of the Egyptians, which in the main seem to have been either embodiments of primitive tradition, or a mere recasting of canonical Gospels with a few variations and amplifications. The Synod of Braga, in Spain, held in the year 563, anathematizes any one “who reads, approves, or defends the injurious fictions set in circulation by heretics”. This, adds Eusebius, happened in the year 340, i.e. It may be read in English in Walker’s and the Ante-Nicene Fathers’ collection of the apocrypha. The signs point strongly to the third century as the era. Deuterocanonical is a term coined in 1566 by the theologian Sixtus of Siena, who had converted to Catholicism from Judaism, to describe scriptural texts considered canonical by the Catholic Church, but which recognition was considered "secondary". Jerome and Epiphanius are the earliest witnesses for the Ascension proper. Some Orthodox prefer the Eastern term anagignoskomena("things that arâ¦ of the Old Latin and other versions. An echo of the ancient condemnations occurs in the work De Festis B. M. V. of Benedict XIV, declaring certain popular apocrypha to be impure sources of tradition. In consequence there arose a literature attributed to him. The observance of the Law is insisted on. It is problematic, however, whether this is to be identified with our recast Transitus or not. A Syriac translation is also found. A still later fabrication is found in the Latin Epistola Pilati ad Tiberium. His interest is centered in the latter; the universalism of the book is attenuated. It describes the Blessed Mother’s descent to Limbo, and exists in Greek MSS. In fact Eusebius classes it among the antilegomena, or works having locally quasicanonical authority.âActs of Paul and Thecla. 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