Gnostic Gospels

“Apocryphal” Gospels

From the Latin word apocryphus, “secret,” and/or from the Greek words apokryphos, “obscure,” or apokryptein, “to hide away,” apocryphal indicates works not considered by the Church to be Scripture. Some of the apocryphal gospels developed within the church were acknowledged to have helpful, even edifying content, but the subject matter of all was mixed with material that ranged from speculation to heresy. Among the most important categories are the following:

Fragments of gospels. Papyrus fragments of unknown gospels, which are probably all dependent on the canonical Gospels.

  • P. Egerton 2 (c. 150)
  • P. Oxyrhynchus 840 (c. 300-400)
  • P. Oxyrhynchus 1224 (c. 300)
  • Strasbourg Coptic Papyrus (c. 400-500)
  • Secret Gospel of Mark (referenced in an 18th century letter). Doubtful genuineness.

Infancy and childhood gospels. Speculation on Jesus’ childhood and family background.

  • Protoevangelium of James (c. 150-170). Contributed to later doctrinal elevation of Mary the mother of Jesus.
  • Infancy Gospel of Thomas (c. 150-170). Speculations about Jesus’ childhood miracles that exalt his deity but minimize his humanity.

Gospels of pious reflection. Pious reflections on Jesus’ life and ministry, but not based on historical data.

  • Gospel of Peter (c. 150). Mixed Christological views beginning to deviate from correct doctrine.
  • Gospel of Nicodemus (components from c. 150). Combines two prior works, Acts of Pilate (recounting Jesus’ passion) and Descent to Hades (reflections on Jesus’ activities between death and resurrection)
  • Epistle to the Apostles (c. 150). Anti-Gnostic denunciation of heretical teachers.

Jewish-Christian gospels. Church fathers cite three gospels which Jewish-Christian churches used, but are otherwise unknown.

  • Gospel of the Nazareans (c. 125). Marks of being a free translation of the Gospel of Matthew.
  • Gospel of the Ebionites (c. 150). An attempt at a harmony of the synoptic gospels.
  • Gospel to the Hebrews (c. 150). Contains syncretistic, Gnostic elements.

Gnostic gospels. Writings that attempt to revision the canonical understanding of the person and work of Jesus Christ under the influence of heretical Gnostic beliefs.

Discovered at Nag Hammadi, Egypt

  • Dialogue of the Savior (c. 150-180). Dialogue of the risen Jesus with three disciples—Judas, Mary, Matthew—on creation, wisdom, and apocalyptic themes.
  • Gospel of Mary (Magdalene) (c. 150-180). Cosmological speculations between the resurrected Jesus and Mary Magdalene.
  • Gospel of Philip (c. 180-220). Combination of short theological treatises and sayings of Jesus in Gnostic form.
  • Gospel of Thomas (c. 150). 114 wisdom sayings of Jesus dependent on the canonical gospels but altered in accordance with Gnostic philosophy.
  • Gospel of Thomas the Contender (c. 200-250). Prior to his ascension Jesus interacts with his brother Judas Thomas, calling him to an ascetic life.
  • Gospel of Truth (c. 150-180). Experiencing the enlightenment of saving knowledge, gnosis, through the revelation of Jesus Christ, ranging from creation to the origin of error to the coming Redeemer.
  • The Coptic Apocalypse of Peter (c. 150-250). Visions of Peter with interpretations from the Savior about his death.
  • The Second Treatise of the Great Seth (c. 180). First-hand description of Christ descending into the man Jesus’ body, living in it, then dying only in appearance.

Discovered elsewhere in Egypt

  • Gospel of Judas (c. 150-180). Judas acts at Jesus’ request to betray him to fulfill God’s plan to free Jesus’ spirit from his body.
  • Gospel of the Savior (c. 150-180). Visions of the Savior on earth and heaven, who twice addresses the cross as the place where he completes what is lacking.

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