Aug 616 min read

Are the Apocryphal Gospels Hidden Truths About Jesus?

There are two articles in one because of the importance of the subject matter.

What About “Gospels” Not in Our New Testament?
Apocryphal Gospels—Hidden Truths About Jesus?

What About “Gospels” Not in Our New Testament?

The Formation of the Canonical Gospels

The four Gospels in the New Testament—Matthew, Mark, Luke, and John—were written by the end of the first century C.E. These texts were quickly recognized and accepted by early Christians as authoritative accounts of the life and teachings of Jesus Christ. By the late second century, as attested by Irenaeus, the bishop of Lyon, the exclusivity of these four Gospels was firmly established. Irenaeus argued against the acceptance of any other gospels, such as the Gospel of Truth by the Gnostic teacher Valentinus, pointing out their recent origin and inconsistencies with the apostolic tradition.

Early Recognition and Controversy

Irenaeus' staunch defense of the four Gospels was not without reason. During his time, various other gospels emerged, challenging the accepted narratives. For instance, the Gospel of Truth was not a historical account but a homily or meditation. Likewise, the Gospel of Philip, a mid-fourth-century text, and the second-century Gospel of the Egyptians were collections of sayings rather than narrative accounts. The Gospel of Thomas, although containing some sayings of Jesus that may be authentic, lacks narrative structure and is dated by many scholars to the late second century due to its literary parallels with contemporary works.

The Gospel of Peter and Other Apocryphal Texts

The Gospel of Peter, originating in the mid-second century, is another example of an apocryphal text that attempted to fill gaps in the canonical narratives. This text provides a fragmentary account of Jesus' trial, crucifixion, and resurrection. Similarly, the Gospel of the Ebionites, a harmony of the Synoptic Gospels, and Tatian's Diatessaron, which harmonized all four canonical Gospels, emerged during this period but failed to gain canonical status.

The Gospel of Hebrews, written before the mid-second century, was unique in that some early Christians considered it legitimate. However, due to its divergence from the accepted Gospels and lack of apostolic authorship, it was eventually excluded from the New Testament canon.

Apocryphal New Testament Writings

From the second century onward, a proliferation of writings claimed divine inspiration and canonicity. These apocryphal texts often imitated the canonical Gospels, Acts, letters, and revelations. They aimed to provide additional information about Jesus' life, particularly His early years, which the canonical Gospels do not cover. For example, the Infancy Gospel of Thomas and the Protevangelium of James offer fanciful accounts of Jesus' childhood, depicting Him as a child with miraculous powers. These narratives starkly contrast with the genuine biblical depiction of Jesus' youth in Luke 2:51-52, where He is described as growing in wisdom and favor with God and men.

Doctrinal Deviations and Rejection

Apocryphal texts often promoted doctrines and practices that contradicted apostolic teachings. For example, the apocryphal Acts, such as the Acts of Paul and the Acts of Peter, emphasized complete abstinence from sexual relations and even urged women to separate from their husbands, contrary to Paul's counsel in 1 Corinthians 7. These writings were characterized by theatrical and sometimes repugnant narratives, as noted by scholars.

Scholarly Views on Apocryphal Writings

Scholars have consistently highlighted the inferiority and unreliability of apocryphal writings. M. R. James, in "The Apocryphal New Testament," points out that these texts excluded themselves from the New Testament due to their inherent deficiencies. G. Milligan, in "The New Testament Documents," emphasizes the significant gulf between the canonical Gospels and apocryphal literature, suggesting that the latter inadvertently validates the authenticity of the former. K. Aland, in "The Problem of the New Testament Canon," asserts that none of the early church writings outside the New Testament could rightly be added to the canon.

Canonical Gospels and Their Authority

The four canonical Gospels were universally accepted by early Christians due to their apostolic origin and consistency with the teachings of Jesus Christ. They were seen as reliable and authoritative accounts, guiding the faith and practice of the early Christian communities. The recognition of these Gospels was not an arbitrary decision but a process guided by the Holy Spirit, ensuring that only the true teachings of Christ were preserved.

The Role of Irenaeus and Early Church Fathers

Irenaeus played a crucial role in defending the integrity of the four Gospels. He argued that these Gospels were divinely inspired and faithfully transmitted the apostolic witness. His work, "Against Heresies," emphasized the importance of adhering to the teachings of the apostles and rejecting any writings that deviated from the truth of the Gospel. His efforts helped solidify the acceptance of the four Gospels as the authoritative accounts of Jesus' life and ministry.

Gnostic Gospels and Their Rejection

The Gnostic gospels, such as the Gospel of Thomas and the Gospel of Truth, were rejected because they promoted a different understanding of Jesus and His teachings. Gnosticism emphasized secret knowledge and often depicted Jesus in ways that contradicted the apostolic witness. These texts were seen as heretical and were not accepted by the early church as part of the inspired Scriptures.

The Enduring Canon

The process of canonization was completed by the end of the fourth century, with the 27 books of the New Testament being universally recognized by the Christian church. The early church fathers, guided by the Holy Spirit, discerned which writings were truly inspired and should be included in the canon. The canonical Gospels, along with the rest of the New Testament, have stood the test of time, continuing to guide and inspire believers throughout the centuries.

The Influence of Gnostic Beliefs

Gnosticism was a significant force in the early centuries of Christianity, presenting an alternative theological framework that emphasized esoteric knowledge and often contradicted the teachings of the apostolic Gospels. The Gospel of Thomas, for example, includes sayings attributed to Jesus that are interpreted in a Gnostic context, emphasizing self-knowledge and enlightenment over traditional doctrines of sin and redemption.

The Gospel of Judas and Its Implications

Another notable Gnostic text is the Gospel of Judas, discovered in the 1970s and made widely known in 2006. This text presents Judas Iscariot not as a betrayer but as the favored disciple who understood Jesus' secret teachings. It portrays Judas' act of betrayal as a fulfillment of Jesus' plan, a stark contrast to the depiction in the canonical Gospels. Such narratives were rejected by the early church because they conflicted with the established apostolic teachings.

The Criteria for Canonicity

The early church used several criteria to determine the canonicity of texts. These included apostolic authorship, consistency with the accepted body of Christian doctrine, and widespread acceptance and usage among the early Christian communities. The canonical Gospels met these criteria, whereas the apocryphal texts did not.

Apostolic Authorship

Apostolic authorship was a crucial criterion for canonicity. The early church believed that the teachings of Jesus were most accurately preserved by those who had direct contact with Him or were closely associated with the apostles. Matthew and John were apostles, while Mark was a close associate of Peter, and Luke was a companion of Paul. This close connection to the apostles gave their writings credibility and authority.

Consistency with Christian Doctrine

The canonical Gospels were consistent with the core doctrines of Christianity, including the divinity of Christ, His death and resurrection, and the message of salvation. Apocryphal texts often contained teachings that deviated from these central tenets, promoting Gnostic or other heretical views that the early church deemed incompatible with apostolic teaching.

Widespread Acceptance

The canonical Gospels were widely accepted and used in the worship and teaching of early Christian communities across different regions. This widespread acceptance was a testament to their authenticity and reliability. In contrast, apocryphal texts were often localized and did not achieve the same level of acceptance among the broader Christian community.

The Preservation of the Canon

The process of canonization involved careful discernment and debate among early church leaders. Councils and synods played a role in only reaffirming the canon, with the Council of Carthage in 397 C.E. being one of the moments where the 27 books of the New Testament were officially recognized. This process ensured that the texts included in the New Testament were those that accurately conveyed the teachings of Jesus and the apostles.

The Roman Catholic Church asserts that it holds responsibility for the decision regarding which books should be included in the Bible canon, often pointing to the Council of Carthage in 397 C.E. as the moment when a definitive catalog of biblical books was formulated. However, from a conservative evangelical perspective, this claim is seen as inaccurate. It is believed that the canon of the New Testament, including the specific books that comprise the Christian Greek Scriptures, had already been settled well before the Council of Carthage convened. This settlement was not achieved through the decrees of any human council but was directed by God's Holy Spirit, the same Spirit that inspired the writing of those sacred texts in the first place.

The early church, under the guidance of the Holy Spirit, began recognizing the authoritative nature of certain texts almost immediately after they were written. This recognition was based on several key factors, including apostolic authorship, doctrinal consistency, and widespread acceptance among the early Christian communities. By the time the Council of Carthage took place, the essential contours of the New Testament canon were already well-established and widely accepted. The council's role, therefore, was not to create or determine the canon but to formally acknowledge and affirm the list of books that had already been recognized by the broader Christian community as divinely inspired.

The writings of early church fathers provide substantial evidence that the core books of the New Testament were recognized as authoritative well before the fourth century. Figures such as Irenaeus, Tertullian, and Origen frequently referenced and quoted from these texts, demonstrating their established authority and acceptance within the early church. This early and widespread recognition supports the view that the canon was established by divine providence rather than by ecclesiastical decree.

It is crucial to understand the role of church councils in this context. The councils, including the Council of Carthage, did not create the canon; they served to formalize and ratify what had already been recognized by the broader Christian community. Their decisions were valuable in providing clarity and unity, especially in the face of various heretical movements, but they did not confer authority upon the books. Instead, they acknowledged the authority that these texts inherently possessed as inspired Scripture.

The authority of Scripture, according to conservative evangelical belief, is inherent within the texts themselves, as they are divinely inspired. This intrinsic authority is recognized by the church but not conferred by it. The church's role is to submit to the authority of Scripture, acknowledging it as the ultimate guide for faith and practice. This perspective aligns with the belief that the Bible is self-authenticating, its divine inspiration evident through its transformative power and consistency with God's revelation.

Additionally, the apostles themselves recognized certain writings as Scripture. For example, Peter refers to Paul's letters as Scripture in 2 Peter 3:15-16, further reinforcing the belief that the canon was recognized by the early church under the guidance of the Holy Spirit. This internal testimony within the New Testament itself confirms the early and divine recognition of these texts.

Saint Augustine, an influential early church father, initially believed that the church had a role in determining the canon. However, he later emphasized that the church's role was to recognize and affirm the canon that God had already established. Augustine's shift in understanding highlights the importance of divine guidance in the formation of the canon.

From a conservative evangelical perspective, the canon of Scripture was established by the direction of the Holy Spirit, not by the decree of any church council. The early church recognized and affirmed the divinely inspired texts, and the role of councils like Carthage was to formalize this recognition. The authority of Scripture is inherent in its divine inspiration, and the church's role is to acknowledge and submit to this authority. This view underscores the belief that the Bible is the ultimate and final authority for faith and practice, guided by God's providence and the work of the Holy Spirit.

The Impact of Apocryphal Writings

Despite being excluded from the canon, apocryphal writings have had a significant impact on Christian art, literature, and theology. They have influenced various traditions and beliefs, particularly in the Roman Catholic and Eastern Orthodox churches. However, their doctrinal inconsistencies and historical inaccuracies have kept them from being recognized as inspired Scripture by mainstream Christianity.

The Legacy of the Canonical Gospels

The canonical Gospels continue to be the foundation of Christian faith and practice. They provide the most reliable and authoritative accounts of Jesus' life, teachings, death, and resurrection. Their consistent message of God's love and salvation through Jesus Christ remains central to the Christian faith.

The Excellence of God's Revelation

The recognition of the four canonical Gospels as the authoritative accounts of Jesus' life and teachings is a testament to the early church's commitment to preserving the true apostolic witness. The rejection of apocryphal texts, with their doctrinal deviations and historical inaccuracies, highlights the importance of maintaining the integrity of the Christian faith. The process of canonization, guided by the Holy Spirit, ensured that the teachings of Jesus were faithfully transmitted and preserved for future generations.

Apocryphal Gospels—Hidden Truths About Jesus?

The Historical Context of Canonical and Apocryphal Gospels

Between 41 and 98 C.E., Matthew, Mark, Luke, and John composed the four Gospels that form the foundation of the New Testament. These texts provide a coherent and divinely inspired account of the life, teachings, death, and resurrection of Jesus Christ. Matthew 1:1 introduces the Gospel as "the book of the genealogy of Jesus Christ, the son of David, the son of Abraham," establishing its purpose to recount the history of Jesus Christ. Similarly, Mark 1:1 states, "The beginning of the gospel of Jesus Christ, the Son of God."

These four Gospels were quickly recognized as inspired by God and included in the Holy Scriptures, providing "the certainty of the things" concerning Jesus' life and teachings (Luke 1:1-4; Acts 1:1-2; 2 Timothy 3:16-17). They were acknowledged in all ancient catalogs of the Christian Greek Scriptures, leaving no basis for questioning their canonicity.

The Emergence of Apocryphal Gospels

As Christianity spread, other writings claiming to be gospels began to emerge. These texts, known as apocryphal gospels, were not recognized as inspired and were often considered dangerous. Irenaeus of Lyon, writing in the late second century, mentioned the proliferation of "an unspeakable number of apocryphal and spurious writings," which included gospels "they themselves have forged, to bewilder the minds of foolish men."

Despite their rejection, medieval monks and copyists preserved these works, preventing them from disappearing entirely. In the 19th century, renewed interest led to the publication of many collections and critical editions of apocryphal texts, making them accessible in modern languages.

Far-fetched Accounts in Apocryphal Gospels

The apocryphal gospels often focus on individuals barely mentioned in the canonical Gospels or on alleged incidents from Jesus' infancy. These texts contain exaggerated and fictional accounts that deviate significantly from the biblical narrative.

For instance, the "Proto-Gospel of James," also known as "The Birth of Mary," describes Mary's birth, childhood, and marriage to Joseph. This text, regarded as religious fiction and legend, promotes the idea of Mary's perpetual virginity, contrary to Matthew 1:24-25, which states that Joseph "knew her not until she had given birth to a son."

Similarly, the "Infancy Gospel of Thomas" portrays Jesus as a child performing a series of far-fetched miracles. This text presents Jesus as a mischievous and vindictive child, which starkly contrasts with the biblical account in John 2:11, where Jesus' first miracle at Cana is described as a manifestation of His glory, resulting in His disciples believing in Him.

Other apocryphal gospels, such as the "Gospel of Peter" and the "Gospel of Nicodemus," dwell on the trial, death, and resurrection of Jesus, inventing facts and people. The "Gospel of Peter" seeks to exonerate Pontius Pilate and describes Jesus' resurrection in a fanciful manner, further discrediting these texts.

Apocryphal Gospels and Apostasy From Christianity

In December 1945, peasants near Nag Hammadi in Upper Egypt discovered 13 papyrus manuscripts containing 52 texts. These fourth-century documents are attributed to Gnosticism, a religious and philosophical movement that mixed elements of mysticism, paganism, Greek philosophy, Judaism, and Christianity. Gnosticism was a contaminating influence on some professed Christians (1 Timothy 6:20-21).

The "Gospel of Thomas," the "Gospel of Philip," and the "Gospel of Truth," found in the Nag Hammadi Library, present various Gnostic ideas as if they came from Jesus. The recently discovered "Gospel of Judas" also belongs to this category. This text portrays Judas Iscariot in a positive light, suggesting he was the only apostle who truly understood Jesus. One expert notes that this gospel describes Jesus as "a teacher and revealer of wisdom and knowledge, not a savior who dies for the sins of the world." This contradicts the canonical Gospels, which teach that Jesus died as a sacrifice for the sins of the world (Matthew 20:28; 26:28; 1 John 2:1-2). Clearly, the Gnostic gospels aim to undermine faith in the Bible rather than strengthen it (Acts 20:30).

The Superiority of the Canonical Gospels

A close examination of the apocryphal gospels reveals their lack of divine inspiration. When compared to the canonical Gospels, they betray their human origin through inaccuracies, inventions, and fanciful accounts that do not help in understanding Jesus and His teachings (1 Timothy 4:1-2).

In contrast, the canonical Gospels were written by individuals with direct or close connections to the apostles. Matthew and John were among the twelve apostles, while Mark and Luke were close associates of Peter and Paul, respectively. They wrote their Gospels under the guidance of the Holy Spirit, ensuring their accuracy and reliability (2 Timothy 3:14-17). These Gospels provide all that is needed for a person to believe that "Jesus is the Christ, the Son of God" (John 20:31).

The Apocryphal Gospels: A Closer Look

The Gospel of Thomas

The "Gospel of Thomas" is one of the most well-known apocryphal texts. It consists of 114 sayings attributed to Jesus, some of which are similar to those found in the canonical Gospels. However, it also contains many sayings that reflect Gnostic beliefs and emphasize secret knowledge. For example, saying 77 states, "Jesus said, 'I am the light that is over all things. I am all: from me all came forth, and to me all attained.'"

This emphasis on secret knowledge and mystical enlightenment is characteristic of Gnostic texts and stands in contrast to the teachings of Jesus in the canonical Gospels. In John 8:12, Jesus declares, "I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life." Here, the focus is on following Jesus and living in His light, not on attaining secret knowledge.

The Gospel of Philip

The "Gospel of Philip" is another Gnostic text found in the Nag Hammadi Library. It contains various sayings and reflections on the nature of reality, the sacraments, and the relationship between Jesus and His followers. One of its controversial claims is that Jesus had a special relationship with Mary Magdalene, suggesting they were married. This idea is based on a fragmentary passage that states, "And the companion of the [...] Mary Magdalene. [...] her more than the disciples [...] kiss her [...] on her."

Such claims are not supported by any evidence in the canonical Gospels. In fact, the Gospels consistently portray Mary Magdalene as a devoted follower of Jesus who witnessed His crucifixion and resurrection (John 20:1-18). The suggestion of a marital relationship between Jesus and Mary Magdalene is a later invention with no basis in the apostolic tradition.

The Gospel of Judas

The "Gospel of Judas," discovered in the 1970s and made public in 2006, presents Judas Iscariot as the only disciple who truly understood Jesus' mission. It portrays Judas' betrayal as an act of obedience to Jesus' instructions, rather than treachery. This portrayal directly contradicts the accounts in the canonical Gospels, where Judas is consistently depicted as the betrayer who handed Jesus over to the authorities for thirty pieces of silver (Matthew 26:14-16).

The canonical Gospels emphasize the gravity of Judas' betrayal and his subsequent remorse. Matthew 27:3-5 describes Judas' reaction: "Then when Judas, his betrayer, saw that Jesus was condemned, he changed his mind and brought back the thirty pieces of silver to the chief priests and the elders, saying, 'I have sinned by betraying innocent blood.' They said, 'What is that to us? See to it yourself.' And throwing down the pieces of silver into the temple, he departed, and he went and hanged himself."

The Gospel of Mary

The "Gospel of Mary" is another apocryphal text that has gained attention. It is attributed to Mary Magdalene and contains teachings and visions she supposedly received from Jesus. The text emphasizes the importance of inner spiritual knowledge and portrays Mary as a prominent disciple who understands Jesus' teachings better than the male apostles.

However, the canonical Gospels do not support the notion that Mary Magdalene held a special authoritative position among the disciples. While she is recognized as a faithful follower who witnessed Jesus' resurrection, there is no indication that she had superior knowledge or authority over the apostles. The canonical Gospels consistently portray Peter, James, and John as the leading apostles who were closest to Jesus (Matthew 17:1-9; Mark 9:2-10; Luke 9:28-36).

The Gospel of Peter

The "Gospel of Peter" is an apocryphal text that offers a unique perspective on the events surrounding Jesus' crucifixion and resurrection. It contains several elements not found in the canonical Gospels, such as a more detailed account of the resurrection and an emphasis on the role of Pontius Pilate.

This text seeks to exonerate Pilate by portraying him as sympathetic to Jesus and reluctant to condemn Him. It also includes a dramatic description of Jesus' resurrection, with angels descending from heaven and Jesus emerging from the tomb as a giant figure.

These embellishments and deviations from the canonical accounts highlight the apocryphal nature of the "Gospel of Peter." The canonical Gospels present a consistent narrative that focuses on the fulfillment of Scripture and the divine plan of salvation through Jesus' death and resurrection (Matthew 26:47-28:20; Mark 14:43-16:8; Luke 22:47-24:53; John 18:1-20:31).

The Canonical Gospels: Inspired and Reliable

The canonical Gospels—Matthew, Mark, Luke, and John—are recognized as inspired and authoritative accounts of Jesus' life, teachings, death, and resurrection. These texts were written by individuals with direct or close connections to the apostles, ensuring their accuracy and reliability.

Matthew, a tax collector and one of the twelve apostles, provides a detailed account of Jesus' teachings and fulfillment of Old Testament prophecies. Mark, a close associate of Peter, offers a concise and action-packed narrative of Jesus' ministry. Luke, a physician and companion of Paul, meticulously investigates and compiles an orderly account of Jesus' life. John, the beloved disciple, emphasizes the divinity of Jesus and His role as the Word of God.

These Gospels were written under the guidance of the Holy Spirit, ensuring their authenticity and preserving the true teachings of Jesus (2 Timothy 3:14-17). They provide all that is needed for a person to believe that "Jesus is the Christ, the Son of God" and to receive eternal life through Him (John 20:31).

Conclusion

The canonical Gospels stand in stark contrast to the apocryphal gospels. While the apocryphal texts offer fanciful and often contradictory accounts of Jesus' life and teachings, the canonical Gospels present a consistent, reliable, and divinely inspired narrative. The process of canonization, guided by the Holy Spirit, ensured that the teachings of Jesus were faithfully transmitted and preserved for future generations. The apocryphal gospels, despite their historical and cultural interest, do not reveal hidden truths about Jesus and Christianity. Instead, they highlight the importance of adhering to the inspired Word of God, as recorded in the canonical Gospels.

About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220 books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).