INTRODUCTION & PURPOSE

Hello All -

Years ago I became interested in ancient languages and texts, especially those of a religious nature. I've been lucky enough to have had the opportunity to study many of them in their original language during my college years. Among my favorites are the Judeo-Christian apocrypha, pseudepigrapha, esoterica, etc. (h/t Dad) (A quick source for English translations of many of these texts can be found HERE.)

Following his translation of the Latin Vulgate Bible in the late 4th Century AD (which would later become the approved Bible of the Catholic church), the great theologian, Jerome, began distinguishing canonical from apocryphal (meaning "hidden away" or "secret") books of the Bible (although all were included in his version). It seems his was a rigid conception of canonicity, one demanding that a book, to be canonical, must be received by all, have the sanction of antiquity, and above all, be suited not only to spiritual edification and enlightenment but also to the establishment and confirmation of church doctrine. Despite this early beginning, an official Catholic canon would not be decreed until the Council of Trent in 1546, in response to the beginnings of the Protestant Reformation.

As a member of the Church of Jesus Christ of Latter-day Saints (the LDS Church or Mormons), I belong to one of the few Christian denominations that believes in an open canon. While the Church has canonized its "standard works" (the Bible, Book of Mormon, Doctrine and Covenants, and Pearl of Great Price) by the principle of common consent, there is room yet on the its scriptural shelf. Its founder, Joseph Smith, wrote:

We believe all that God has revealed, all that He does now reveal, and we believe that He will yet reveal many great and important things pertaining to the Kingdom of God.

The question then becomes, "Which non-canonical writings--past, present, or future--could be considered inspired of God and for potential inclusion?" I'll address this to some extent later in this post and throughout subsequent ones. (On the other hand, which writings should be kicked out? ; ) Joseph Smith considered Song of Solomon not inspired of God and, therefore, apocryphal, even though it was included in the LDS canon.)

The past century has seen several new apocryphal texts come to light--some world-renowned, others much more obscure--claiming to have been divinely inspired, and each holds some pertinence for Latter-day Saints specifically (my primary audience here) and Christianity at large. The Nag Hammadi Library, Dead Sea Scrolls, and Gospel of Judas fit into the first camp of more well-known texts. There have been countless commentaries written on the more popular apocrypha (ancient and "modern"), but none, that I know of, on the more obscure of the modern apocrypha, especially those from outside the Judeo-Christian core of the Middle East. This blog will serve as a forum to address the latter group (modern, obscure, non-Middle Eastern) in the form of running commentaries. I've already read through most of the texts I'll be covering in this blog and have found value in them, even if some come off as odd. But that's the nature of apocrypha : )

In March 1833, Joseph Smith was engaged in the "translation" of the Old Testament. (We don't have time here to go into the method, process, or semantics of Joseph Smith's various "translations"; "transmission" seems to be a more appropriate word.) He didn't know what to do with the Biblical apocrypha, inquired of the Lord, and received what is now Section 91 of the Doctrine and Covenants:

There are many things contained therein that are true, and it is mostly translated correctly; There are many things contained therein that are not true, which are interpolations by the hands of men. Verily, I say unto you, that it is not needful that the Apocrypha should be translated. Therefore, whoso readeth it, let him understand, for the Spirit manifesteth truth; And whoso is enlightened by the Spirit shall obtain benefit therefrom; And whoso receiveth not by the Spirit, cannot be benefited. Therefore it is not needful that it should be translated.

Bruce R. McConkie summed up these directions:

Obviously (everything seemed obvious to E. McConkie ; ), to gain any real value from a study of apocryphal writings, the student must first have an extended background of gospel knowledge, a comprehensive understanding of the standard works of the Church, plus the guidance of the Spirit.

Finally, D&C 88:118 records the Lord's commandments to His people in this regard:

And as all have not faith, seek ye diligently and teach one another words of wisdom; yea, seek ye out of the best books words of wisdom; seek learning, even by study and also by faith.

This is the intent of this blog. With all the texts I will cover, it is my goal to address them prima facie, at face value, and avoid undue value judgments, that is judging their rightness, wrongness, usefulness, etc. It is also my goal to avoid ad hominem attacks, arguments, or even deep examination, whereby the claims of the text could be rejected based on potential character flaws, etc. of the author (if known). Rather, I hope to put forth a critical and objective commentary on these texts (but not a full critical analysis of them), while working with an LDS framework, paradigm, and worldview. Each post will be considered a work in progress, and I will continue to amend and edit them into the future. Above all, I hope this blog will be fun, insightful, and thought-provoking. (Also, reading between the lines, grasping sarcasm, following tongue-in-cheek asides, chasing tangential rabbits down their proverbial holes, etc. are often requirements of my writing and teaching style.)

To conclude, I believe Moroni's promise at the end of the Book of Mormon (Moroni 10:4-7) is not reserved strictly for that volume but is meant to be applied liberally:

And when ye shall receive these things, I would exhort you that ye would ask God, the Eternal Father, in the name of Christ, if these things are not true; and if ye shall ask with a sincere heart, with real intent, having faith in Christ, he will manifest the truth of it unto you, by the power of the Holy Ghost. And by the power of the Holy Ghost ye may know the truth of all things. And whatsoever thing is good is just and true; wherefore, nothing that is good denieth the Christ, but acknowledgeth that he is. And ye may know that he is, by the power of the Holy Ghost; wherefore I would exhort you that ye deny not the power of God; for he worketh by power, according to the faith of the children of men, the same today and tomorrow, and forever.

It seems he'd heard this from his father, Mormon (Moroni 7:13-14,16):

But behold, that which is of God inviteth and enticeth to do good continually; wherefore, every thing which inviteth and enticeth to do good, and to love God, and to serve him, is inspired of God. Wherefore, take heed, my beloved brethren, that ye do not judge that which is evil to be of God, or that which is good and of God to be of the devil. For behold, the Spirit of Christ is given to every man, that he may know good from evil; wherefore, I show unto you the way to judge; for every thing which inviteth to do good, and to persuade to believe in Christ, is sent forth by the power and gift of Christ; wherefore ye may know with a perfect knowledge it is of God.

With this introduction, let's see what hidden things we can bring to light.