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Pseudepigrapha
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Pseudepigrapha (also anglicized as "pseudepigraph" or
Contribute "pseudepigraphs") are falsely attributed works, texts whose claimed
Help author is not the true author, or a work whose real author attributed it to
Community portal a figure of the past.[1]
Recent changes
In biblical studies, the term pseudepigrapha typically refers to an
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assorted collection of Jewish religious works thought to be written c. 300
Tools BCE to 300 CE.[citation needed] They are distinguished by Protestants
What links here from the Deuterocanonical books (Catholic and Orthodox) or Apocrypha
Related changes (Protestant), the books that appear in extant copies of the Septuagint
Special pages from the fourth century on,[2] and the Vulgate but not in the Hebrew
Permanent link Bible or in Protestant Bibles.[3] The Catholic Church distinguishes only
Page information
between the deuterocanonical and all the other books, that are called
Wikidata item
Cite this page biblical apocrypha, a name that is also used for the pseudepigrapha in Pseudo-Dionysius the Areopagite
the Catholic usage.[citation needed] In addition, two books considered
Languages canonical in the Orthodox Tewahedo churches, viz. Book of Enoch and
Afrikaans Book of Jubilees, are categorized as pseudepigrapha from the point of view of Chalcedonian
‫اﻟﻌرﺑﯾﺔ‬ Christianity.[citation needed]
Català
Čeština Contents [hide]
Cymraeg
1 Etymology
Deutsch
2 Classical and biblical studies
Español
Esperanto
2.1 Literary studies
‫ﻓﺎرﺳﯽ‬ 2.2 Old Testament and intertestamental studies
Français 2.3 New Testament studies
Frysk 2.3.1 Pauline epistles
한국어 2.3.2 Other Pseudepigrapha
Bahasa Indonesia 2.3.3 Authorship and pseudepigraphy: levels of authenticity
Interlingua 2.4 The Zohar
Italiano 2.5 Ovid
‫עברית‬ 3 As literary device
Nederlands
4 See also
日本語
Norsk bokmål
5 Citations
Polski 6 Sources
Português 7 External links
Română
Русский
Simple English Etymology [edit]
Slovenčina
The word pseudepigrapha (from the Greek: ψευδής, pseudḗs, "false" and ἐπιγραφή, epigraphḗ, "name" or
Srpskohrvatski /
српскохрватски "inscription" or "ascription"; thus when taken together it means "false superscription or title";[4] see the related
Suomi epigraphy) is the plural of "pseudepigraphon" (sometimes Latinized as "pseudepigraphum").
Svenska
‫اردو‬
粵語
Classical and biblical studies [edit]
中文 There have probably been pseudepigrapha almost from the invention of full writing. For example, ancient Greek
Edit links
authors often refer to texts which claimed to be by Orpheus or his pupil Musaeus of Athens but which
In other projects attributions were generally disregarded. Already in Antiquity the collection known as the "Homeric Hymns" was
Wikimedia Commons recognized as pseudepigraphical, that is, not actually written by Homer.[citation needed] The only surviving Ancient
Roman book on cooking is pseudepigraphically attributed to a famous gourmet, Apicius, even though it is not
Print/export
clear who actually assembled the recipes.
Download as PDF
Printable version Literary studies [edit]
In secular literary studies, when works of antiquity have been demonstrated not to have been written by the
authors to whom they have traditionally been ascribed, some writers apply the prefix pseudo- to their names.
Thus the encyclopedic compilation of Greek myth called the Bibliotheca is often now attributed, not to
Apollodorus of Athens, but to "pseudo-Apollodorus" and the Catasterismi, recounting the translations of mythic
figure into asterisms and constellations, not to the serious astronomer Eratosthenes, but to a "pseudo-
Eratosthenes". The prefix may be abbreviated, as in "ps-Apollodorus" or "ps-Eratosthenes".[citation needed]

Old Testament and intertestamental studies [edit]

See also: Apocrypha and Biblical apocrypha
In biblical studies, pseudepigrapha refers particularly to works which purport to be written by noted authorities in
either the Old and New Testaments or by persons involved in Jewish or Christian religious study or history.
These works can also be written about biblical matters, often in such a way that they appear to be as
authoritative as works which have been included in the many versions of the Judeo-Christian scriptures.
Eusebius indicates this usage dates back at least to Serapion of Antioch, whom Eusebius records[5] as having
said: "But those writings which are falsely inscribed with their name (ta pseudepigrapha), we as experienced
persons reject...."
Many such works were also referred to as Apocrypha, which originally connoted "secret writings", those that
were rejected for liturgical public reading. An example of a text that is both apocryphal and pseudepigraphical is
the Odes of Solomon.[6] It is considered pseudepigraphical because it was not actually written by Solomon but
instead is a collection of early Christian (first to second century) hymns and poems, originally written not in
Hebrew, and apocryphal because they were not accepted in either the Tanakh or the New Testament.
Protestants have also applied the word Apocrypha to texts found in Catholic and Eastern Orthodox scriptures
which were not found in Hebrew manuscripts. Catholics call those "deuterocanonical books". Accordingly, there
arose in some Protestant biblical scholarship an extended use of the term pseudepigrapha for works that
appeared as though they ought to be part of the biblical canon, because of the authorship ascribed to them,
but which stood outside both the biblical canons recognized by Protestants and Catholics. These works were
also outside the particular set of books that Roman Catholics called deuterocanonical and to which Protestants
had generally applied the term Apocryphal. Accordingly, the term pseudepigraphical, as now used often among
both Protestants and Roman Catholics (allegedly for the clarity it brings to the discussion), may make it difficult
to discuss questions of pseudepigraphical authorship of canonical books dispassionately with a lay audience.
To confuse the matter even more, Eastern Orthodox Christians accept books as canonical that Roman
Catholics and most Protestant denominations consider pseudepigraphical or at best of much less authority.
There exist also churches that reject some of the books that Roman Catholics, Orthodox and Protestants
accept. The same is true of some Jewish religious movements. Many works that are "apocryphal" are otherwise
considered genuine.[citation needed]
There is a tendency not to use the word pseudepigrapha when describing works later than about 300 CE when
referring to biblical matters.[3]:222–28 But the late-appearing Gospel of Barnabas, Apocalypse of Pseudo-
Methodius, the Pseudo-Apuleius (author of a fifth-century herbal ascribed to Apuleius), and the author
traditionally referred to as the "Pseudo-Dionysius the Areopagite", are classic examples of pseudepigraphy. In
the fifth century the moralist Salvian published Contra avaritiam ("Against avarice") under the name of Timothy;
the letter in which he explained to his former pupil, Bishop Salonius, his motives for so doing survives.[7] There
is also a category of modern pseudepigrapha.
Examples of books labeled Old Testament pseudepigrapha from the Protestant point of view are the Book of
Enoch, the Book of Jubilees (both of which are canonical in Orthodox Tewahedo Christianity and the Beta Israel
branch of Judaism); the Life of Adam and Eve and "Pseudo-Philo".[citation needed]
The term pseudepigrapha is also commonly used to describe numerous works of Jewish religious literature
written from about 300 BCE to 300 CE. Not all of these works are actually pseudepigraphical. It also refers to
books of the New Testament canon whose authorship is misrepresented. Such works include the following:[3]
3 Maccabees
4 Maccabees
Assumption of Moses
Ethiopic Book of Enoch (1 Enoch)
 Slavonic Second Book of Enoch
Book of Jubilees
3 Baruch
Letter of Aristeas
Life of Adam and Eve
Ascension of Isaiah
Psalms of Solomon
Sibylline Oracles
2 Baruch
Testaments of the Twelve Patriarchs

New Testament studies [edit]

Some Christian scholars maintain that nothing known to be pseudepigraphical was admitted to the New
Testament canon. However, many biblical scholars, such as Dr. Bart D. Ehrman, hold that only seven of Paul's
epistles are convincingly genuine.[8] All of the other 20 books in the New Testament appear to many scholars to
be written by unknown people who were not the well-known biblical figures to whom the early Christian leaders
originally attributed authorship.[8] The Catholic Encyclopedia notes,

The first four historical books of the New Testament are supplied with titles, which however ancient,
do not go back to the respective authors of those sacred texts. The Canon of Muratori, Clement of
Alexandria, and St. Irenaeus bear distinct witness to the existence of those headings in the latter
part of the second century of our era. Indeed, the manner in which Clement (Strom. I, xxi), and St.
Irenaeus (Adv. Haer. III, xi, 7) employ them implies that, at that early date, our present titles to the
gospels had been in current use for some considerable time. Hence, it may be inferred that they
were prefixed to the evangelical narratives as early as the first part of that same century. That
however, they do not go back to the first century of the Christian era, or at least that they are not
original, is a position generally held at the present day. It is felt that since they are similar for the
four Gospels, although the same Gospels were composed at some interval from each other, those
titles were not framed and consequently not prefixed to each individual narrative, before the
collection of the four Gospels was actually made. Besides as well pointed out by Prof. Bacon, "the
historical books of the New Testament differ from its apocalyptic and epistolary literature, as those
of the Old Testament differ from its prophecy, in being invariably anonymous, and for the same
reason. Prophecies, whether in the earlier or in the later sense, and letters, to have authority, must
be referable to some individual; the greater his name, the better. But history was regarded as
common possession. Its facts spoke for themselves. Only as the springs of common recollection
began to dwindle, and marked differences to appear between the well-informed and accurate
Gospels and the untrustworthy ... become worth while for the Christian teacher or apologist to
specify whether the given representation of the current tradition was 'according to' this or that
special compiler, and to state his qualifications". It thus appears that the present titles of the
Gospels are not traceable to the Evangelists themselves.[9]

The earliest and best manuscripts of Matthew, Mark, Luke and John were all written anonymously.[10]
Furthermore, the books of Acts, Hebrews, 1 John, 2 John and 3 John were also written anonymously.[10]

Pauline epistles [edit]

Main article: Pauline epistles
There are many epistles of Paul, such as the Letters of Paul and Seneca, that are obviously pseudepigraphical
and therefore not included in the New Testament canon. Inside the canon are 13 letters attributed to Paul and
are still considered by Christians to carry Paul's authority. These letters are part of the Christian Bible and are
foundational for the Christian Church. Therefore, those letters which some think to be pseudepigraphic are not
considered any less valuable to Christians.[11] Some of these epistles are termed as "disputed" or
"pseudepigraphical" letters because they do not appear to have been written by Paul. They instead appear to
have come from followers writing in Paul's name, often using material from his surviving letters. Some choose to
believe that these followers may have had access to letters written by Paul that no longer survive, although this
theory still depends on someone other than Paul writing these books.[12] Some theologians prefer to simply
distinguish between "undisputed" and "disputed" letters, thus avoiding the term "pseudepigraphical".[11]
Authorship of 6 out of the 13 canonical epistles of Paul has been questioned by both Christian and non-
Christian biblical scholars.[12] These include the Epistle to the Ephesians, Epistle to the Colossians, Second
Epistle to the Thessalonians, First Epistle to Timothy, Second Epistle to Timothy, and Epistle to Titus. These six
books are referred to as "deutero-Pauline letters", meaning "secondary" standing in the corpus of Paul's
writings. They internally claim to have been written by Paul, but some biblical scholars present strong evidence
that they could not have been written by Paul.[8] Those known as the "Pastoral Epistles" (Timothy, 2 Timothy,
and Titus) are all so similar that they are thought to be written by the same unknown author in Paul's name.[8]
On the establishing which NT letters are Paul's authentic letters, other sources are as follows: M. Eugene
Boring and Fred B. Craddock, The People's New Testament Commentary (Westminster John Knox Press), (the
Introductions to each NT book); Dennis E. Smith (editor), Chalice Introduction to the New Testament (Chalice
Press), chapters 2–5, and 12; and J. Christian Beker, The New Testament: A Thematic Introduction (Fortress
Press) chapters 2–7.

Other Pseudepigrapha [edit]

The Gospel of Peter[13] and the attribution to Paul of the Epistle to the Laodiceans are both examples of
pseudepigrapha that were not included in the New Testament canon.[14] They are often referred to as New
Testament apocrypha. Further examples of New Testament pseudepigrapha include the Gospel of Barnabas[15]
and the Gospel of Judas, which begins by presenting itself as "the secret account of the revelation that Jesus
spoke in conversation with Judas Iscariot".[citation needed]

Authorship and pseudepigraphy: levels of authenticity [edit]

Scholars have identified seven levels of authenticity which they have organized in a hierarchy ranging from
literal authorship, meaning written in the author's own hand, to outright forgery:
1. Literal authorship. A church leader writes a letter in his own hand.
2. Dictation. A church leader dictates a letter almost word for word to an amanuensis.
3. Delegated authorship. A church leader describes the basic content of an intended letter to a disciple
or to an amanuensis.
4. Posthumous authorship. A church leader dies, and his disciples finish a letter that he had intended to
write, sending it posthumously in his name.
5. Apprentice authorship. A church leader dies, and disciples who had been authorized to speak for him
while he was alive continue to do so by writing letters in his name years or decades after his death.
6. Honorable pseudepigraphy. A church leader dies, and admirers seek to honor him by writing letters in
his name as a tribute to his influence and in a sincere belief that they are responsible bearers of his
tradition.
7. Forgery. A church leader obtains sufficient prominence that, either before or after his death, people
seek to exploit his legacy by forging letters in his name, presenting him as a supporter of their own
ideas.[16]:224

The Zohar [edit]

The Zohar (Hebrew: ‫ֹזַהר‬, lit. Splendor or Radiance), foundational work in the literature of Jewish mystical
thought known as Kabbalah,[17] first appeared in Spain in the 13th century, and was published by a Jewish
writer named Moses de León. De León ascribed the work to Shimon bar Yochai ("Rashbi"), a rabbi of the 2nd
century during the Roman persecution[18] who, according to Jewish legend,[19][20] hid in a cave for thirteen years
studying the Torah and was inspired by the Prophet Elijah to write the Zohar. This accords with the traditional
claim by adherents that Kabbalah is the concealed part of the Oral Torah. Modern academic analysis of the
Zohar, such as that by the 20th century religious historian Gershom Scholem, has theorized that de León was
the actual author. The view of some Orthodox Jews and Orthodox groups, as well as non-Orthodox Jewish
denominations, generally conforms to this latter view, and as such, most such groups have long viewed the
Zohar as pseudepigraphy and apocrypha.

Ovid [edit]
Conrad Celtes, a noted German humanist scholar and poet of the German Renaissance, collected numerous
Greek and Latin manuscripts in his function as librarian of the Imperial Library in Vienna. In a 1504 letter to the
Venetian publisher Aldus Manutius[21] Celtes claimed to have discovered the missing books of Ovid’s Fasti.
However, it turned out that the purported Ovid verses had actually been composed by an 11th-century monk
and were known to the Empire of Nicaea according to William of Rubruck. Even so, many contemporary
scholars believed Celtes and continued to write about the existence of the missing books until well into the 17th
century.[22]

As literary device [edit]

Pseudepigraphy has been employed as a metafictional technique, particularly in literature of the postmodern
period. Authors who have made notable use of this device include James Hogg (The Private Memoirs and
Confessions of a Justified Sinner), Jorge Luis Borges ("An Examination of the Works of Herbert Quain"; "Pierre
Menard, Author of the Quixote"), Vladimir Nabokov (Pale Fire), Stanislaw Lem (A Perfect Vacuum; Imaginary
Magnitude) Roberto Bolaño (Nazi Literature in the Americas) and Stefan Heym (The Lenz Papers).
In a less literary refined genre, Edgar Rice Burroughs presented many of his works – including the most well-
known, the Tarzan books – as pseudepigrapha, prefacing each book with a detailed introduction presenting the
supposed actual author, with Burroughs himself pretending to be no more than the literary editor. J.R.R. Tolkien
in The Lord of the Rings presents that story and The Hobbit as translated from the fictional Red Book of
Westmarch written by characters within the novels. A similar device was used by various other writers of popular
fiction.

See also [edit]

List of Old Testament pseudepigrapha
False attribution
False document
Journal for the Study of the Pseudepigrapha

Citations [edit]
1. ^ Bauckham, Richard; "Pseudo-Apostolic Letters", Journal of Biblical Literature, Vo. 107, No. 3, September 1988,
pp. 469–94.
2. ^ Beckwith, Roger T. (2008). The Canon of the Old Testament (PDF). Eugene, OR: Wipf & Stock Pub. pp. 62,
382–83. ISBN 978-1606082492. Retrieved 23 November 2015.
3. ^ a b c Harris, Stephen L. (2010). Understanding The Bible . McGraw-Hill Education. ISBN 978-0-07-340744-9.
4. ^ Henry George Liddell; Robert Scott (1940). "ψευδεπίγραφος" . A Greek-English Lexicon. Trustees of Tufts
University, Oxford. Retrieved 17 July 2018.
5. ^ Eusebius, Historia Ecclesiae 6,12.
6. ^ Charlesworth, James. Odes of Solomon Archived 2004-04-14 at the Wayback Machine
7. ^ Salvian, Epistle, ix.
8. ^ a b c d D., Ehrman, Bart (2011). Forged : writing in the name of God : why the Bible's authors are not who we
think they are (1st ed.). New York: HarperOne. ISBN 9780062012616. OCLC 639164332 .
9. ^ Farley (Archbishop of New York), Imprimatur John Cardinal (1913). Charles George Herbermann, Edward
Aloysius Pace, Condé Bénoist Pallen, John Joseph Wynne, Thomas Joseph Shahan (eds.). The Catholic
Encyclopedia: An International Work of Reference on the Constitution, Doctrine, and History of the Catholic
Church, Volume 6. New York: The Encyclopedia Press. pp. 655–56.
10. ^ a b D., Ehrman, Bart (2005). Misquoting Jesus : the story behind who changed the Bible and why (1st ed.).
New York: HarperSanFrancisco. ISBN 0060738170. OCLC 59011567 .
11. ^ a b Just, Felix. "The Deutero-Pauline Letters"
12. ^ a b Sanders, E. P. "Saint Paul, the Apostle". Encyclopædia Britannica. Encyclopædia Britannica Online
Academic Edition. Encyclopædia Britannica Inc., 2013. Web. 20 May 2013.
13. ^ Joel Willitts, Michael F. Bird: "Paul and the Gospels: Christologies, Conflicts and Convergences" p. 32
14. ^ Lewis R. Donelson: "Pseudepigraphy and Ethical Argument in the Pastoral Epistles", p. 42
15. ^ Joosten, Jan (January 2002). "The Gospel of Barnabas and the Diatessaron". Harvard Theological Review. 95 (1):
73–96.
16. ^ Powell, Mark A. Introducing the New Testament. Baker Academic, 2009. ISBN 978-0-8010-2868-7
17. ^ Scholem, Gershom and Melila Hellner-Eshed. "Zohar". Encyclopaedia Judaica. Ed. Michael Berenbaum and
Fred Skolnik. Vol. 21. 2nd ed. Detroit: Macmillan Reference, 2007. 647–64. Gale Virtual Reference Library. Gale.
18. ^ Jacobs, Joseph; Broydé, Isaac. "Zohar" . Jewish Encyclopedia. Funk & Wagnalls Company.
19. ^ Scharfstein, Sol (2004). Jewish History and You II . Jewish History and You. Jersey City, NJ: KTAV Publishing
House. p. 24. ISBN 9780881258066.
20. ^ "Rabbi Shimon Bar Yochai – Lag BaOmer at" . Ou.org. Retrieved 2012-06-06.
21. ^ Christopher S. Wood (2008). Forgery, Replica, Fiction: Temporalities of German Renaissance Art. University Of
Chicago Press. p. 8.
22. ^ Angela Fritsen (2015). Antiquarian Voices: The Roman Academy and the Commentary Tradition on Ovid's Fasti
(Text and Context). Ohio State University Press.
Sources [edit]
Cueva, Edmund P., and Javier Martínez, eds. Splendide Mendax: Rethinking Fakes and Forgeries in
Classical, Late Antique, and Early Christian Literature. Groningen: Barkhuis, 2016.
DiTommaso, Lorenzo. A Bibliography of Pseudepigrapha Research 1850–1999, Sheffield: Sheffield
Academic Press, 2001.
Ehrman, Bart. Forgery and Counterforgery: The Use of Literary Deceit in Early Christian Polemics. Oxford:
Oxford University Press, 2013.
Kiley, Mark. Colossians as Pseudepigraphy (Bible Seminar, 4 Sheffield: JSOT Press 1986). Colossians as a
non-deceptive school product.
Metzger, Bruce M. "Literary forgeries and canonical pseudepigrapha", Journal of Biblical Literature 91
(1972).
von Fritz, Kurt, (ed.) Pseudepigraphica. 1 (Geneva: Foundation Hardt, 1972). Contributions on
pseudopythagorica (the literature ascribed to Pythagoras), the Platonic Epistles, Jewish-Hellenistic literature,
and the characteristics particular to religious forgeries.

External links [edit]

Online Critical Pseudepigrapha Online texts of the Pseudepigrapha in their original or extant ancient
languages
Smith, Mahlon H. Pseudepigrapha entry in Into His Own: Perspective on the World of Jesus online
historical source book, at VirtualReligion.net
Journal for the Study of the Pseudepigrapha official website

Categories: Pseudepigraphy Apocrypha

This page was last edited on 15 June 2020, at 21:36 (UTC).

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