The Gospel of the Twelve Apostles is a gospel text that summarizes the four canonical gospels and the beginning of the Acts of the Apostles followed by three apocalypses. [1] It survives only in a single manuscript [2] and is inspired by the Apocalypse of Pseudo-Methodius. [3] Its eschatological expectations was both simple and updated from previous Syriac apocalyptical texts of the same period and is a witness to the Syrian Christian strategy on coping with Muslim rule in the second half of the seventh century as the Muslim rule was no longer being perceived as a temporary event causing apocalyptic tensions to dissipate. [4] It also advocates disconnection from Judaism and non-Miaphysite Christianity and presents the author's advocacy in their own community to not have them convert to Islam but have the community keep the true faith. [2]
The Gospel of the Twelve Apostles survives in the incomplete codex Harvard Syriac 93, and by palaeography, J. Rendel Harris dates it to the middle of the eighth-century AD. [5] The codex is from Harris's private collection which Harris numbered it as eighty-five (Cod. Syr. Harris 85) and is written in Estrangelo. The leaves are damaged, and Harris had to reconstruct the codex as he had received it with the leaves disorganized. [6] The codex contains a variety of documents such as letters by Jacob of Edessa, an excerpt by Severus of Antioch, a variety of apostolic canons, discussions of individuals who recant their heresy, and an investigation of heavenly entities. After a written series of questions, it is followed up with an eleven-folio collection called the Gospel of the Twelve Apostles with the Revelations of Each of Them with an introduction to the Gospel of the Twelve Apostles followed by the Apocalypse of Simeon Kepha , the Apocalypse of James the Apostle , the Apocalypse of John the Little , and an extract from the Doctrine of Addai . J. Rendel Harris published an edition of these texts in 1900. [7] The Gospel of the Twelve Apostles begins at folio 47r and ends on folio 58r. [8] The Gospel in the manuscript takes up twenty-two pages, and in Harris's edition, twenty-one pages. [9]
The text begins with a summarization of the canonical gospels to Jesus's appearance before the apostles after the resurrection, to grant the apostles spiritual power and to appoint them. The apostles question him concerning the time of redemption, and of his rejection as referenced in the Acts of the Apostles (Acts 1:6–7) but more extended. Proceeded after a prayer, the apostles are then informed about their appointments, to speak of "those things that are and those that are to come" according to the power of the Holy Spirit. The apostles pray for revelation after he ascended, and the gospel is concluded after the following three apocalypses: the Apocalypse of Simeon Kepha, the Apocalypse of James the Apostle, and the Apocalypse of John the Little. [10]
The title of the text is present in the manuscript and has often been associated with the second century Gospel of the Twelve referenced by Epiphanius of Salamis who designated its use amongst the Ebionites, and in Origen's Homily on Luke who refers to it as "of the Twelve Apostles". [11] The author of the Syriac Gospel of the Twelve Apostles attempts to establish their gospel as deriving from an ancient source by referring to their own translation of the work originating first from Hebrew then to Greek into Syriac which presented the text as an original Hebrew Gospel of the Twelve Apsotles, but the author's Syriac gospel differentiates from that of Epiphanius's as the introduction is different, and John the Baptist is completely absent from their gospel. The apostles in the Syriac author's gospel do not speak for themselves, nor are they represented by Matthew the Apostle. With that evidence, J. Rendel Harris concludes the title of the text to be fabricated, and the text composed at a late period. [12]
The New Testament (NT) is the second division of the Christian biblical canon. It discusses the teachings and person of Jesus, as well as events relating to first-century Christianity. The New Testament's background, the first division of the Christian Bible, is called the Old Testament, which is based primarily upon the Hebrew Bible; together they are regarded as sacred scripture by Christians.
In textual criticism of the New Testament, the Western text-type is one of the main text types. It is the predominant form of the New Testament text witnessed in the Old Latin and Syriac translations from the Greek, and also in quotations from certain 2nd and 3rd-century Christian writers, including Cyprian, Tertullian and Irenaeus. The Western text had many characteristic features, which appeared in text of the Gospels, Book of Acts, and in Pauline epistles. The Catholic epistles and the Book of Revelation probably did not have a Western form of text. It was named "Western" by Semmler (1725–1791), having originated in early centers of Christianity in the Western Roman Empire.
James Rendel Harris was an English biblical scholar and curator of manuscripts, who was instrumental in bringing back to light many Syriac Scriptures and other early documents. His contacts at the Saint Catherine's Monastery on Mount Sinai in Egypt enabled twin sisters Agnes Smith Lewis and Margaret Dunlop Gibson to discover there the Sinaitic Palimpsest, the oldest Syriac New Testament document in existence. He subsequently accompanied them on a second trip, with Robert Bensly and Francis Crawford Burkitt, to decipher the palimpsest. He himself discovered there other manuscripts. Harris's Biblical Fragments from Mount Sinai appeared in 1890. He was a Quaker.
The New Testament apocrypha 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.
Written in Syriac in the late seventh century, the Apocalypse of Pseudo-Methodius shaped and influenced Christian eschatological thinking in the Middle Ages. Falsely attributed to Methodius of Olympus, a fourth century Church Father, the work attempts to make sense of the Islamic conquest of the Near East.
Agnes Smith Lewis (1843–1926) and Margaret Dunlop Gibson (1843–1920), nées Smith, were English Semitic scholars and travellers. As the twin daughters of John Smith of Irvine, Ayrshire, Scotland, they learned more than 12 languages between them, specialising in Arabic, Christian Palestinian Aramaic, and Syriac, and became acclaimed scholars in their academic fields, and benefactors to the Presbyterian Church of England, especially to Westminster College, Cambridge.
Syriac is a dialect of Aramaic. Portions of the Old Testament were written in Aramaic and there are Aramaic phrases in the New Testament. Syriac translations of the New Testament were among the first and date from the 2nd century. The whole Bible was translated by the 5th century. Besides Syriac, there are Bible translations into other Aramaic dialects.
Minuscule 69, δ 505, known as the Codex Leicester, or Codex Leicestrensis, is a Greek minuscule manuscript of the New Testament on paper and parchment leaves. Using the study of comparative writing styles (palaeography), it has been dated to the 15th century. Some leaves of the codex are lost. It has been examined and collated by many palaeographers and textual critics. Although it is of a late date, its text is remarkable from the point of view of textual criticism.
Minuscule 522, ε 145, is a Greek minuscule manuscript of the New Testament, on a paper. It is dated by a colophon to the year 1515 or 1516. Scrivener labelled it by number 488. It was adapted for liturgical use.
Minuscule 713, ε351, is a Greek minuscule manuscript of the New Testament, on parchment. Palaeographically it has been assigned to the 12th century. The manuscript is lacunose. Frederick Henry Ambrose Scrivener labelled it as 561e.
Saint Peter, also known as Peter the Apostle, Simon Peter, Simeon, Simon, or Cephas, was one of the Twelve Apostles of Jesus Christ and one of the first leaders of the early Christian Church. He appears repeatedly and prominently in all four New Testament gospels as well as the Acts of the Apostles. Catholic tradition accredits Peter as the first bishop of Rome—or pope—and also as the first bishop of Antioch.
The Apocalypse of John the Little is an apocalyptic text supposedly given to John the Apostle by revelation. It is dated to the eighth-century AD and pertains to the rise of Islam. The title includes "the Little" which is in reference to John being the younger brother of James the Great. The text models itself from that of the Book of Revelation and the Book of Daniel and provides some of the cruelest surviving Syriac representations of Islamic dominance. It is also one of the earliest text alluding to Muhammad by Christians and possibly one of the earliest accounts of Christians converting to Islam.
The Apocalypse of Simeon Kepha is an apocalyptic text attributed to Peter the Apostle. The text mainly pertains to polemics against the Church of the East. Its main characteristic is lamentation over the deterioration of Christian faith in general and allusions to bribed judges initiating persecutions and martyrdoms.
The Apocalypse of James is an apocalyptic text. It pertains to polemics against Judaism. The text also concentrates mainly on Jerusalem and its future and fortunes.
The Apocalypse of Pseudo-Athanasius is an apocalyptic sermon authored between 715 and 744 during the Umayyad Caliphate. Very popular, the work was found in multiple Coptic manuscripts and in Arabic translations. The text most likely served as an influence for both Coptic and Copto-Arabic writings and is also a rare witness to the reaction of Copts towards the Muslim conquest of Egypt. Though Islamic practices of faith are absent from the text, it still provides the author's Coptic perspective to the fundamental historic changes in their country and the everyday-lives of the inhabitants.
The Apocalypse of Shenute is a short Coptic apocalyptic text which purports to be a prophecy of Shenute from Christ about the eschaton. The Coptic Apocalypse of Elijah greatly influenced the text. It is the oldest miaphysite Coptic apocalypse to survive from the Islamic period, a rare contemporary witness to Coptic–Muslim relations in the earliest period, one of the earliest miaphysite Coptic sources to mention the Islamic rejection of the crucifixion of Christ, and a response to the Islamic conversion of Copts.
The Edessene Apocalypse or Edessene Fragment is an apocalyptic text. The original title has not been preserved due to missing pages; the conventional title was coined by modern scholars because the content heavily focuses on Edessa. The text is a revised and an abridged version of the Apocalypse of Pseudo-Methodius with modified schema. It is a witness to the crisis Syriac Christians were experiencing due to the political success of Abd Allah ibn al-Zubayr and the intensified pressure on non-Muslim communities in his reign.
The Apocalypse of Peter or Vision of Peter, also known as the Book of the Rolls and other titles, is a Miaphysite Christian work probably written in the 10th century; the late 9th century and 11th century are also considered plausible. Around 40 manuscripts of it have been preserved and found. It is pseudepigraphically attributed to Clement of Rome, relating a vision experienced by the Apostle Peter of the resurrected Jesus; the actual author is unknown. The work was originally written in Arabic; many Ethiopic manuscripts exist as well, with the reworked Ethiopic version in the work Clement along with other stories of Clementine literature.