Epistula Apostolorum
The Epistula Apostolorum (which is Latin for Letter of the Apostles) is a work from the New Testament apocrypha. Though the content was thought lost by the majority of the academic community, it transpired that the text was used regularly amongst the previously somewhat secretive Coptic Church of Ethiopia.
Although the text is framed as a letter, and the first 5th (10 chapters) begins in this manner, describing nativity, resurrection, and miracles of Jesus, this framing is only done extremely superficially. Infact, the remainder of the text recounts a vision and dialogue between Jesus and the apostles, consisting of 60ish questions, and 41 short chapters (the text is by far the largest epistle in either the new testament or apocrypha).
The text itself appears to be based on both the New Testament, in particular the Gospel of John, as well as the Apocalypse of Peter, Epistle of Barnabas, and Shepherd of Hermas, all of which were considered canon during periods of the early church.
The content heavily criticises gnosticism, although it does so not so much as a polemic against it, as an attempt to shore up the faith of non-gnostics against conversion to gnosticism. In particular the text uses the style of literature, that of a discourse and series of questions with a vision of Jesus, that was popular amongst gnostic groups, so as to appeal to the same readers.
However, the text is at pains to point out that it is not a secret teaching, that the content applies universally rather than to one group, and that everyone can easily come to learn its content, strongly differing with the esoteric mysteries inherent in gnosticism.
One of the most important parts in this respect is the parable of foolish virgins:
- But we said to him 'O Lord, who are the foolish?' He said to us, 'Hear their names. They are (1) gnosis and (2) Insight (3) Obedience (4) Forbearance and (5) Mercy'
Such instruction to disobey authority is common with religious conservatives who instruct people to disobey national laws (e.g. on homosexual marriage in Canada) because they are contrary to their belief, and likely directed against gnostics in authority. Likewise the condemnation of mercy underlines that the author wished their audience to never give in when attacking gnosticism, in contrast with the gnostics who were in the most part content to engage in polite dialogue with other sects and faiths.
Other polemical features include emphasising the physicality of the resurrection, to counter docetism, by having the apostles place their fingers in the print of the nails, in the spear wound in his side, and checking for footprints (like similar imagery in the Gospel of John, having the appearance of design to specifically counter docetism rather than to reflect history).
A great deal (1/5) of the text is given over to confirming the doctrine of resurrection of the flesh, in direct conflict with the Gospel of Truth's criticism of this stance (it states that the resurrection of the flesh happens before death, which is to be understood esoterically). Indeed when Jesus' stance is questioned further on this point, he gets quite angry, suggesting that the true author of the epistle found the gnostic's stance both offensive and infuriating.
Since the text concerns the apostles during the period immediately around Jesus' resurrection, it necessarily excludes Paul of Tarsus. However, given the importance of Paul and his writings, to the mainstream church, the author of the text chose to put in a prediction of Paul's future coming. Also, they change the description of the healing of Paul's blindness in Acts by Ananias, to one by the apostles, so that Paul is thus subordinate to them. It also quotes an ancient prophecy about a new Jerusalem arising from Syria (where Paul was from) and the old Jerusalem being captured and destroyed (as happened in 70AD), except that this prophecy is likely to have been invented as it does not exist in any other known text from the period or before.
One of the reasons that the text was ultimately declared heretical is the claim within it that the second coming shall be 150 years after the time of the vision to the apostles, which didn't noticably occur.
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