Apocalypse of Paul
The Apocalypse of Paul (Apocalipsis Pauli, more commonly known in the Latin tradition as the Visio Pauli or Visio sancti Pauli) is a fourth-century non-canonical apocalypse considered part of the New Testament apocrypha. The original Greek version of the Apocalypse is lost, although heavily redacted versions still exist. Using later versions and translations, the text has been reconstructed. The text is not to be confused with the gnostic Coptic Apocalypse of Paul, which is unlikely to be related.
The text which is pseudepigrapha, purports to present a detailed account of a vision of Heaven and Hell experienced by Paul the Apostle; “its chief importance lies in the way it helped to shape the beliefs of ordinary Christians concerning the afterlife”
Deuterocanonical Books of the Bible Apocrypha
Deuterocanonical books of the Bible are works recognized by the Roman Catholic Church and Eastern Orthodoxy to be canonical parts of the Christian Old Testament but were not included in the Hebrew Bible. The word deuterocanonical is a Greek term that means ‘belonging to the second canon’. The literal meaning of the word is misleading, but it does highlight the reluctance with which these works were admitted into the canon by some.
Pseudo-Dionysius Areopagita the Mystical Theology
Pseudo-Dionysius the Areopagite (or Dionysius the Pseudo-Areopagite) was a Syrian Christian theologian and Neo platonic philosopher of the late 5th to early 6th century, who wrote a set of works known as the Corpus Areopagiticum or Corpus Dionysiacum.
The author pseudonymously identifies himself in the corpus as “Dionysios”, portraying himself as Dionysius the Areopagite, the Athenian convert of Paul the Apostle mentioned in Acts 17:34.This false attribution to the earliest decades of Christianity resulted in the work being given great authority in subsequent theological writing in both the East and the West.
The Dionysian writings and their mystical teaching were universally accepted throughout the East, amongst both Chalcedonians and non-Chalcedonians, and also had a powerful impact in later medieval western mysticism, most notably Meister Eckhart. Its influence decreased in the West with the fifteenth-century demonstration of its later dating, but in recent decades, interest has increased again in the Corpus Areopagiticum.
The Acts of Andrew
The Acts of Andrew (Acta Andreae), is the earliest testimony of the acts and miracles of the Apostle Andrew. The surviving version is alluded to in a 3rd-century work, the Coptic Manichaean Psalter, providing a terminus ante quem, according to its editors, M. R. James (1924) and Jean-Marc Prieur in The Anchor Bible Dictionary (vol. 1, p. 246), but it shows several signs of a mid-2nd-century origin. Prieur stated that “The distinctive Christology of the text”, its silence concerning Jesus as a genuinely historical figure, and its lack of mention of church organisation, liturgy, and ecclesiastical rites, lead one to “militate for an early dating”. By the 4th century, they relegated the Acta Andreae to the New Testament apocrypha.
The Acts of John
Acts of John, an apocryphal (non-canonical and unauthentic) Christian writing, composed about AD 180, purporting to be an account of the travels and miracles of St. John the Evangelist. Photius, the 9th-century patriarch of Constantinople, identified the author of the Acts of John as Leucius Charinus, otherwise unknown. The book reflects the heretical views of early Christian Docetists, who denied the reality of Christ’s physical body and attributed to it only the appearance of materiality. The Acts of John likewise has a hymn containing formulas to evade demons who, according to Gnostic teachings, could impede one’s journey to heaven. The book was condemned by the second Council of Nicaea, in AD 787, because of its subversion of orthodox Christian teachings.
The Acts of Paul
Acts of Paul, one of the earliest of a series of pseudepigraphal (noncanonical) New Testament writings known collectively as the Apocryphal Acts. Probably written about AD 160–180, the Acts of Paul is an account of the Apostle Paul’s travels and teachings. It includes, among others, an episode reminiscent of the Greek fable of Androcles and the lion, in which Paul escapes from the wild beasts in the arena at Ephesus by recognizing a lion he had baptized earlier.
The Acts of Peter
In these Acts, Peter performs many miracles–everything from making dogs and infants talk to the resurrection of both people and smoked fish. Rome is the primary setting. It is from these stories we have corroborating information about the tradition that Peter was crucified upside-down. Because the martyrdom was well-preserved in separate Greek, Coptic, and various other fragments, Peter’s martyrdom was part of ancient tradition long before the Acts of Peter were discovered.
The Apocalypse of Peter
The Apocalypse of Peter is framed as a discourse of the Risen Christ to his faithful, offering a vision first of heaven, and then of hell, granted to Peter. Theorized as written in the form of a nekyia it goes into elaborate detail about the punishment in hell for each type of crime and the pleasures given in heaven for each virtue.
The Apocalypse of Thomas
The Apocalypse of Thomas is a work from the New Testament apocrypha, apparently composed originally in Greek. It concerns the end of the world and appears to be a rendering of the Apocalypse of John,  although written in a somewhat less enigmatic or mystical manner. It is the inspiration for the popular medieval millennial list Fifteen Signs before Doomsday.
The Arabic Infancy Gospel of the Savior
The Syriac Infancy Gospel, also known as the Arabic Infancy Gospel, is a New Testament apocryphal writing concerning the infancy of Jesus. It may have been compiled as early as the sixth century, and was partly based on the Infancy Gospel of Thomas, and Protevangelium of James. There are only two surviving manuscripts dating from 1299 AD and the 15th/16th century in Arabic. They were copied in the area of northern Iraq and show influence from the Quran.
The Ascension of Isaiah
Ascension of Isaiah, pseudepigrapha work surviving intact only in a 5th–7th-century-AD Ethiopic edition. Fragments exist in Greek, Coptic, Latin, and Old Slavonic. Three separate works comprise the total book, the final version by a Christian editor which appeared in the 2nd century AD. The first section is entitled “The Martyrdom of Isaiah,” a Midrash on the Manasseh story in II Kings 21, possibly written originally in Hebrew or Aramaic in the early 1st century AD. It includes a legendary martyr motif and extensive passages on demonology. The second is the “Testament of Hezekiah,” a Christian work, dating from the late 1st century AD, that contains a concept of Antichrist as a spirit dwelling in the Roman emperor Nero (AD 54–68), whose persecution of Christians in 64–65 was thought to be the chaos preceding the messianic age. The third work is called the “Ascension (or Vision) of Isaiah,” also written by a Christian at the beginning of the 2nd century. It contains a description of the seven tiers of heaven paralleling that found in the Second Book of Enoch and in the New Testament.
The First Book of Adam and Eve
This book is a pseudepigraphal bible book that details the creation story written in Genesis. The First Book of Adam and Eve was in both the Septuagint and the original King James Bible. The story of Adam and Eve is synonymous with the introduction of sin, death, and deception into human existence, but the story of creation has far more depth. It is also about the power of temptation, the difficulty of overcoming obstacles, forgiveness, redemption, mercy and love. This story expresses the difficulties of battling Satan on your own and why you need God’s Word to guide you. Adam was born perfect and sincerely wanted to follow the teachings of God, yet even he needed God’s Word to lead him in his fight against Satan. The cunning deceiver Satan often beguiled Adam. The lying devil not only came to Eve in the serpent’s form, he comes to both Adam and Eve as apparitions on 13 different occasions in the book. He came as a beguiling angel of light, as an old man sent by God to help lead them and as a beautiful maiden to sow dissent and discourse between them.
The Gospel of Bartholomew
Known as “the apostles” or “ones who were sent,” Bartholomew and the other disciples witnessed Jesus’ ministry for about three years. After Jesus’ death, they began the movement which became known as Christianity. This makes Bartholomew one of the most important and authoritative leaders of the ancient church, and he likely helped spread the gospel to particular regions during the first century—but he’s never explicitly mentioned or singled out in any of the epistles.
The Gospel of Nicodemus
According to the apocryphal Gospel of Nicodemus and patristic writings from as early as the 2nd century, Christ invaded Hades during the interval in which he lay dead in the tomb and “made a proclamation to the spirits in prison” (1 Peter 3:19), freeing the just who sat in exile awaiting their Redeemer. Hell, in this sense, is a waiting place for the righteous before the coming of Christ, and Christ’s descent into hell is understood to be a rescue mission. To support this teaching, Eastern Christian icons of the Resurrection depict Christ breaking the jaws of hell, entering triumph, and drawing Adam upwards by the wrist.
The Gospel of Pseudo-Matthew
This gospel has also been known as The Infancy Gospel of Matthew, but apparently its original title was “The Book about the Origin of the Blessed Mary and the Childhood of the Savior.” Now it is called the Pseudo Gospel because scholars agree that its original author was not the evangelist known as Matthew. This text primarily repeats the earlier stories in the Infancy Gospel of James, which focused on the birth and dedication of Mary. To that is added the story of the flight to Egypt. Obviously, this gospel was very important to the Coptic [Egyptian] Church. It ends with repetition from the Infancy Gospel of Thomas. One notable addition to the birth stories is the placement of the ox and donkey at the nativity. In Luke’s version, there were only shepherds with the possibility of sheep in attendance. Yet, in many modern nativity sets, an ox and donkey are included.
The Infancy Gospel of James (Birth of Mary)
The Gospel of James, short for Protoevangelium of James, is a 2nd-century infancy gospel telling of the miraculous conception of the Virgin Mary, her upbringing and marriage to Joseph, the journey of the holy couple to Bethlehem, the birth of Jesus, and events immediately following.
The Infancy Gospel of Thomas
The first known quotation of the Infancy Gospel of Thomas is from Irenaeus of Lyon around AD 180, who calls it spurious and apocryphal. Scholars agree on a date in the mid-to-late-2nd century AD. There are two 2nd-century documents, the Epistula Apostolorum and Irenaeus’ Adversus haereses, that refers to a story of Jesus’s tutor telling him, “Say alpha,” and Jesus replied, “First tell me what is beta, and I can tell you what alpha is.” At least some period of oral transmission of the source material is believed to have occurred, either wholly or as several stories before it was first transcribed and over time redacted. Thus, both documents and the Infancy Gospel of Thomas possibly all refer to the oral versions of this story. The area of origin for the work is unknown and many proposed locations of origin have been put forward.
The Martyrdom of Saints Perpetua and Felicitas
The Passion of Saints Perpetua and Felicity, a journal recounting her trial and imprisonment that was continued by a contemporary who described Perpetua’s death in the arena. Ancient and modern Christians have highly revered both her martyrdom and its account. Her text is one of the rare surviving documents written by a woman in the ancient world.
The Secret Gospel of Mark
The Secret Gospel of Mark is described as a second “more spiritual” version of the Gospel of Mark composed by the evangelist himself. The name derives from Smith’s translation of the phrase “mystikon euangelion”. However, Clement simply refers to the gospel as written by Mark.