text:
Love Potion No. 9 (song)
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"Love Potion No. 9"
Single by The Clovers
B-side
"Stay Awhile"
Released
July 1959
Format
45 rpm single
Recorded
June 8, 1959
Studio
Capitol Studios, New York City, NY
Genre
Doo-wop
Length
2:02
Label
United Artists
Songwriter(s)
Jerry Leiber and Mike Stoller
"Love Potion Number Nine"
Single by The Searchers
from the album Meet the Searchers
B-side
"Hi-Heel Sneakers"
Released
November 1964
Studio
Pye Studios, London, England
Genre
Rock and roll
Length
2:05
Label
Kapp KJB-27
Songwriter(s)
Jerry Leiber and Mike Stoller
Producer(s)
Tony Hatch
The Searchers singles chronology
"When You Walk in the Room"
(1964) "Love Potion Number Nine"
(1964) "What Have They Done to the Rain"
(1964)
"When You Walk in the Room"
(1964) "Love Potion Number Nine"
(1964) "What Have They Done to the Rain"
(1964)
"Love Potion No. 9" is a song written in 1959 by Jerry Leiber and Mike Stoller. It was originally performed by the Clovers,[1] who took it to number 23 on the US as well as R&B charts that year.[2][3]
The song was recorded by The Searchers in 1964. Their version reached number three on the U.S. Billboard Hot 100 and number two on Cash Box during the winter of 1965.[4]
History[edit]
The song describes a man seeking help to find love, so he talks to a Gypsy who determines, by means of palmistry, that he needs "love potion number 9". The potion, an aphrodisiac, causes him to fall in love with everything he sees, kissing whatever is in front of him, eventually kissing a policeman on the street-corner, who breaks his bottle of love potion.
In one recorded version of the ending of the song, The Clovers used the alternative lyrics:[1]
I had so much fun that I'm going back again,
I wonder what'll happen with Love Potion Number Ten?
The narrator describes himself as being "a flop with chicks since 1956"; later recordings of the song have often changed the year to suit the year of recording or the age of the performer. A notable exception is the Australian alternative rock band Tlot Tlot's recording, which leaves the year in the song as 1956. It also uses the alternative Love Potion No. 10 lyrics.
References[edit]
^ Jump up to: a b Gilliland, John (1969). "Show 14 - Big Rock Candy Mountain: Rock 'n' roll in the late fifties. [Part 4] : UNT Digital Library" (audio). Pop Chronicles. Digital.library.unt.edu. Retrieved 2011-04-30.
Jump up ^ The Clovers' charting singles Retrieved February 7, 2012.
Jump up ^ Whitburn, Joel (2004). Top R&B/Hip-Hop Singles: 1942-2004. Record Research. p. 124.
Jump up ^ Cash Box Top 100 Singles, January 23, 1965
External links[edit]
Sample of the song
The Searchers - Love Potion No. 9 Lyrics Songlyrics.com; n.d., retrieved 4 April 2017
[show]
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The Searchers
John McNally
Frank Allen
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Studio albums
Meet The Searchers
Sugar and Spice
It's the Searchers
Sounds Like Searchers
Take Me for What I'm Worth
Hungry Hearts
Singles
"Sweets for My Sweet"
"Sugar and Spice"
"Sweet Nothin's"
"Needles and Pins"
"Don't Throw Your Love Away"
"Someday We're Gonna Love Again"
"When You Walk in the Room"
"Love Potion No. 9"
"What Have They Done to the Rain"
"Goodbye My Love"
"He's Got No Love"
"When I Get Home"
"Take Me for What I'm Worth"
"Take It or Leave It"
"Have You Ever Loved Somebody"
"Popcorn, Double Feature"
"Western Union"
"Second Hand Dealer"
"Umbrella Man"
"Kinky Kathy Abernathy"
"Desdemona"
"Love Is Everywhere"
"Sing Singer Sing"
"Needles and Pins"
"Vahevala"
"Solitaire"
"I Don't Want To Be The One"
"Hearts In Her Eyes"
"It's Too Late"
"Love's Melody"
"Another Night"
Related
Discography
Mike Pender's Searchers
Book:The Searchers
[show]
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The Clovers
Harold Winley
King Raymond Green
Franklen Poole
Carlos Wilson
Tyrone Burwell
Singles
"Don't You Know I Love You"
"Fool, Fool, Fool"
"One Mint Julep"
"Ting-A-Ling"
"Lovey Dovey"
"Blue Velvet"
"Devil or Angel"
"Love Potion No. 9"
[show]
v
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The Coasters
Carl Gardner
Billy Guy
Bobby Nunn
Leon Hughes
Adolph Jacobs
Young Jessie
Cornell Gunter
Will "Dub" Jones
Vernon Harrell
Earl "Speedo" Carroll
Ronnie Bright
Jimmy Norman
Thomas "Curly" Palmer
Albert "Sonny" Forriest
Alvin Morse
Carl Gardner Jr
J.W. Lance
Primotivo Candelara
Eddie Whitfield
Dennis Anderson
Studio albums
The Coasters
The Coasters One By One
Coast Along with The Coasters
It Ain't Sanitary (with Billy Guy)
Other albums
The Coasters' Greatest Hits
Greatest Hits
That Is Rock & Roll
All Time Greatest Hits
Their Greatest Recordings: The Early Years
The Coasters On Broadway
This Is the Coasters
The World Famous Coasters
20 Great Originals
16 Greatest Hits
What Is the Secret of Your Success?
Young Blood
The Ultimate Coasters
20 Greatest Hits
The Greatest Hits
50 Coastin' Classics: Anthology
The Very Best of the Coasters
Golden Hits
Great
Yakety Yak & Other Favorites
All Our Best
The Best of the Coasters
Yakety Yak: The Platinum Collection
The Definitive Soul: The Coasters
There's a Riot Goin' On: The Coasters on Atco
Only the Best of the Coasters
Singles
"Down in Mexico"
"One Kiss Led to Another"
"Young Blood"
"Idol With The Golden Head"
"Sweet Georgia Brown"
"Gee, Golly"
"Yakety Yak"
"The Shadow Knows"
"Charlie Brown"
"Along Came Jones"
"Poison Ivy"
"What About Us"
"Besame Mucho (Part I)"
"Wake Me, Shake Me"
"Shoppin' for Clothes"
"Wait A Minute"
"Little Egypt (Ying-Yang)"
"Girls Girls Girls (Part I)"
"(Ain't That) Just Like Me"
"Ridin´ Hood"
"The Climb (vocal)"
"The P.T.A."
"T'ain't Nothin' to Me"
"Bad Detective"
"Wild One"
"Lady Like"
"Let's Go Get Stoned"
"Crazy Baby"
"She's A Yum Yum"
"Soul Pad"
"She Can"
"D. W. Washburn"
"Act Right"
"Love Potion Number Nine"
"Cool Jerk"
"Hush Don't Talk About It"
B-sides
"Turtle Dovin"
"Brazil"
"Searchin'"
"(When She Wants Good Lovin´) My Baby Comes To Me"
"What Is The Secret Of Your Success?"
"Dance!"
"Zing! Went the Strings of My Heart"
"Sorry But I'm Gonna Have To Pass"
"Three Cool Cats"
"That Is Rock & Roll"
"I'm A Hog For You"
"Run Red Run"
"Besame Mucho (Part II)"
"Stewball"
"The Snake And The Book Worm"
"Thumbin´ A Ride"
"Keep On Rolling"
"Girls Girls Girls (Part II)"
"Bad Blood"
"Teach Me How To Shimmy"
"The Climb (instrumental)"
"Bull Tick Waltz"
"Speedo's Back In Town"
"Lovey Dovey"
"I Must Be Dreaming"
"Hongry"
"Money Honey"
"Bell Bottom Slacks And A Chinese Kimono (She's My Little Spodee-O)"
"Saturday Night Fish Fry"
"Down Home Girl"
"Everybody's Woman"
"The World Is Changing"
"Talkin´ ´Bout A Woman"
Cover songs
"Autumn Leaves"
"But Beautiful"
"Don't Get Around Much Anymore"
"Easy Living"
"Frosty the Snowman"
"Gee, Baby, Ain't I Good to You"
"I Love Paris"
"If I Had a Hammer" (by WIll Jones)
"The 'In' Crowd"
"Moonglow"
"Moonlight in Vermont"
"Mustang Sally"
"My Babe"
"On Broadway"
"On the Sunny Side of the Street"
"Satin Doll"
"The Way You Look Tonight"
"Willow Weep for Me"
"You'd Be So Nice to Come Home To"
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Ben Powers
From Wikipedia, the free encyclopedia
Jump to navigation Jump to search
Not to be confused with Ben Power.
Ben Powers
Powers, 1977
Born
Alton Adelbert Powers
(1950-07-05)July 5, 1950
Brooklyn, New York City, U.S.
Died
April 6, 2015(2015-04-06) (aged 64)
New Bedford, Massachusetts, U.S.
Nationality
American
Education
Rhode Island School of Design
Occupation
Actor
Years active
1974–1987
Known for
Keith Anderson – Good Times
Spouse(s)
Julia Harper (m. 1981; d. 2012)
Children
4
Alton Adelbert Powers (July 5, 1950 – April 6, 2015), known professionally as Ben Powers, was an American actor. Powers was best known for his role as Thelma Evans's (portrayed by Bern Nadette Stanis) husband, Keith Albert Anderson, during the sixth and final season of the CBS sitcom Good Times (1978–79). Powers was also a cast member on the NBC television comedy series Laugh-In (1977–78). Powers died on April 6, 2015 at age 64 due to liver cancer.[1]
Contents
[hide]
1 Biography
2 Personal and death
3 Filmography
4 References
5 External links
Biography[edit]
Powers was born in Brooklyn, New York and raised in Providence, Rhode Island. He attended the Rhode Island School of Design.[2] Powers got his first break in the 1970s with Adrian Hall, director at Trinity Repertory Theater in Providence, Rhode Island, his hometown. In addition to stage acting, Powers did stand-up comedy, amazing impressions, and sang standards as well as original music he wrote. He was discovered by a Hollywood agent in Providence, signed on to do movies, and entertained at the Playboy clubs in Las Vegas, New York & Boston. After Good Times, Powers guest starred on a number of popular TV dramas and sitcom shows of the 1980s including Gimme a Break!, Flamingo Road, The Greatest American Hero, The New Odd Couple and Laverne & Shirley. Powers was also a regular on the CBS-TV hit detective drama show Mickey Spillane's Mike Hammer in 1984-85, until the star, Stacy Keach, was arrested in London for cocaine smuggling and the show was canceled while Keach did time in England. Powers left the Hollywood scene at the end of 1985, before the detective series was picked up again. In the early 1980s, Powers appeared in a handful of big-screen films which included Cheech & Chong's Next Movie, Things Are Tough All Over and The Man Who Loved Women as well as a number of made-for-TV movies, mostly in smaller supporting roles.
Personal and death[edit]
Powers married Julia Harper (1950–2012) on May 4, 1981. They would have four daughters: twins Maleah Cameron Powers and Raleah Cameron Powers, Augusta Valeria Powers, and Simone Emerson Powers. Powers died of liver cancer on April 6, 2015 at the age of 64 and was cremated.[2][3][4]
Filmography[edit]
Year
Title
Role
Notes
1975 Great Performances John Episode: "Brother to Dragons"
1977–78 Laugh-In Himself (performer) Main cast (6 episodes)
1978–79 Good Times Keith Anderson Main cast (24 episodes)
1980 Cheech & Chong's Next Movie Welfare Black Feature film
1982 Gimme a Break! Tony Episode: "Nell's Ex"
1982 Flamingo Road TV reporter Episode: "An Eye for an Eye"
1982 Flamingo Road Episode: "The Harder They Fall"
1982 Things Are Tough All Over The Pimp Feature film
1982 Drop-Out Father Ben Brown TV film
1982 The New Odd Couple Sidepocket Sidney Episode: "The Hustler"
1982 The Greatest American Hero Ivan Episode: "The Price Is Right"
1982 Laverne & Shirley Aaron Episode: "Death Row: Part 1"
1983 Laverne & Shirley Rick West Episode: "Here Today, Hair Tomorrow"
1983 The Man Who Loved Women Al Feature film
1984 Shattered Vows Tod TV film
1984 Uncensored Skit characters Direct-to-video film
1984–85 Mickey Spillane's Mike Hammer Moochie Main cast (13 episodes)
References[edit]
Jump up ^ The Hollywood Reporter: 'Good Times' Actor Ben Powers Dies at 64
^ Jump up to: a b "Ben Powers Dies: 'Good Times' Actor Was 64". Deadline.com. April 18, 2015. Retrieved April 18, 2015.
Jump up ^ Sad News: "Good Times actor Ben Powers passes away at 64"
Jump up ^ Barnes, Mike; Gajewski, Ryan (April 19, 2015). "'Good Times' actor Ben Powers dies at 64". Retrieved April 20, 2015.
External links[edit]
Ben Powers on IMDb

This article about a United States film and television actor or actress born in the 1940s is a stub. You can help Wikipedia by expanding it.
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Apocrypha
From Wikipedia, the free encyclopedia
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"Apocryphal" redirects here. For the section found in some Bibles called Apocrypha, see Biblical apocrypha. For The X-Files episode, see Apocrypha (The X-Files).
Apocryphal letter of Sultan Mohammed II to the Pope ("Notes et extraits pour servir à l'histoire des croisades au XVe siècle") / published by Nicolas Jorga. Series 4: 1453–1476, Paris; Bucarest, 1915, pages 126–127
Apocrypha are works, usually written, of unknown authorship or of doubtful origin.[1] Biblical apocrypha is a set of texts included in the Latin Vulgate and Septuagint but not in the Hebrew Bible. While Catholic tradition considers the texts to be deuterocanonical, Protestants consider them apocryphal. Thus, Protestant bibles do not include the books within the Old Testament but have often included them in a separate section. Other non-canonical apocryphal texts are generally called pseudepigrapha, a term that means "false writings".[2]
The word's origin is the Medieval Latin adjective apocryphus, "secret, or non-canonical", from the Greek adjective ἀπόκρυφος (apokryphos), "obscure", from the verb ἀποκρύπτειν (apokryptein), "to hide away".[3]
Contents
[hide]
1 Introduction
2 Examples
2.1 Esoteric writings and objects
2.2 Writings of questionable value
2.3 Spurious writings
2.4 Other
2.5 Metaphorical usage
3 Texts
3.1 Judaism
3.2 Intertestamental
3.3 Christianity
3.3.1 Disputes over canonicity
3.3.2 New Testament apocrypha
3.3.3 List of Sixty
3.4 Confucianism and Taoism
3.5 Buddhism
4 See also
5 References
6 Sources
7 External links
Introduction[edit]
Apocrypha is commonly applied in Christian religious contexts involving certain disagreements about biblical canonicity. Apocryphal writings are a class of documents rejected by some as being either pseudepigraphical and/or unworthy to be properly called Scripture, though, as with other writings, they may sometimes be referenced for support, such as the Book of Jasher. While writings that are now accepted by Christians as Scripture were recognized as being such by various believers early on, the establishment of a largely settled uniform canon was a process of centuries, and what the term "canon" (as well as "apocrypha") precisely meant also saw development. The canonical process took place with believers recognizing writings as being inspired by God from known or accepted origins, subsequently being followed by official affirmation of what had become largely established through the study and debate of the writings.[4] The Roman Catholic church provided its first dogmatic definition of her entire canon in 1546, which put a stop to doubts and disagreements about the status of the Apocrypha, as well as certain other books, which had continued from the beginning of the NT church.[5] The leader of the Protestant Reformation, Martin Luther, like the Catholic church father Jerome (and certain others), favored the Masoretic canon for the Old Testament, excluding apocryphal books in his non-binding canon as being worthy to properly be called Scripture, but included most of them in a separate section, as per Jerome.[6] Luther did not include the deuterocanonical books in his Old Testament, terming them "Apocrypha, that are books which are not considered equal to the Holy Scriptures, but are useful and good to read."[7]
Explaining the Eastern Orthodox Church's canon is made difficult because of differences of perspective with the Roman Catholic church in the interpretation of how it was done. Today Orthodox accept a few more books than appear in the Catholic canon.
Examples[edit]
Esoteric writings and objects[edit]
The word "apocryphal" (ἀπόκρυφος) was first applied[by whom?] to writings which were kept secret[citation needed] because they were the vehicles of esoteric knowledge considered too profound or too sacred to be disclosed to anyone other than the initiated. For example, the disciples of the Gnostic Prodicus boasted that they possessed the secret (ἀπόκρυφα) books of Zoroaster. The term in general enjoyed high consideration among the Gnostics (see Acts of Thomas, pp. 10, 27, 44).[8]
Sinologist Anna Seidel refers to texts and even items produced by ancient Chinese sages as apocryphal and studied their uses during Six Dynasties China (A.D. 220 to 589). These artifacts were used as symbols legitimizing and guaranteeing the Emperor's Heavenly Mandate. Examples of these include talismans, charts, writs, tallies, and registers. The first examples were stones, jade pieces, bronze vessels and weapons, but came to include talismans and magic diagrams.[9] From their roots in Zhou era China (1066 to 256 B.C.) these items came to be surpassed in value by texts by the Han dynasty (206 B.C. to A.D. 220). Most of these texts have been destroyed as Emperors, particularly during the Han dynasty, collected these legitimizing objects and proscribed, forbade and burnt nearly all of them to prevent them from falling into the hands of political rivals.[9] It is therefore fitting with the Greek root of the word, as these texts were obviously hidden away to protect the ruling Emperor from challenges to his status as Heaven's choice as sovereign.
Writings of questionable value[edit]
"Apocrypha" was also applied to writings that were hidden not because of their divinity but because of their questionable value to the church. Many in Protestant traditions cite Revelation 22:18–19 as a potential curse for those who attach any canonical authority to extra-biblical writings such as the Apocrypha. However, a strict explanation of this text would indicate it was meant for only the Book of Revelation. Rv.22:18–19f. (KJV) states: "For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book: And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book." In the context of Revelations, a book predicting the future atrocities of man, it means that God will strip them of the goodness of life ("from the things written in this book") and that they will be removed from heaven ("out of the book of life"). The early Christian theologian Origen, in his Commentaries on Matthew, distinguishes between writings which were read by the churches and apocryphal writings: γραφὴ μὴ φερομένη μέν ἒν τοῖς κοινοῖς καὶ δεδημοσιευμένοις βιβλίοις εἰκὸς δ' ὅτι ἒν ἀποκρύφοις φερομένη (writing not found on the common and published books in one hand, actually found on the secret ones on the other).[10] The meaning of αποκρυφος is here practically equivalent to "excluded from the public use of the church", and prepares the way for an even less favourable use of the word.[8]
Spurious writings[edit]
In general use, the word "apocrypha" came to mean "false, spurious, bad, or heretical." This meaning also appears in Origen's prologue to his commentary on the Song of Songs, of which only the Latin translation survives: De scripturis his, quae appellantur apocriphae, pro eo quod multa in iis corrupta et contra fidem veram inveniuntur a maioribus tradita non placuit iis dari locum nec admitti ad auctoritatem.[8] "Concerning these scriptures, which are called apocryphal, for the reason that many things are found in them corrupt and against the true faith handed down by the elders, it has pleased them that they not be given a place nor be admitted to authority."
Other[edit]
Other uses of apocrypha developed over the history of Western Christianity. The Gelasian Decree (generally held now as being the work of an anonymous scholar between 519 and 553) refers to religious works by church fathers Eusebius, Tertullian and Clement of Alexandria as apocrypha. Augustine defined the word as meaning simply "obscurity of origin," implying that any book of unknown authorship or questionable authenticity would be considered apocryphal. On the other hand, Jerome (in Protogus Galeatus) declared that all books outside the Hebrew canon were apocryphal. In practice, Jerome treated some books outside the Hebrew canon as if they were canonical, and the Western Church did not accept Jerome's definition of apocrypha, instead retaining the word's prior meaning (see: Deuterocanon).[8] As a result, various church authorities labeled different books as apocrypha, treating them with varying levels of regard.
Origen (who stated that "the canonical books, as the Hebrews have handed them down, are twenty-two"),[11] Clement and others cited some apocryphal books as "scripture," "divine scripture," "inspired," and the like. On the other hand, teachers connected with Palestine and familiar with the Hebrew canon excluded from the canon all of the Old Testament not found there. This view is reflected in the canon of Melito of Sardis, and in the prefaces and letters of Jerome. A third view was that the books were not as valuable as the canonical scriptures of the Hebrew collection, but were of value for moral uses, as introductory texts for new converts from paganism, and to be read in congregations. They were referred to as "ecclesiastical" works by Rufinus.[8]
These three opinions regarding the apocryphal books prevailed until the Protestant Reformation, when the idea of what constitutes canon became a matter of primary concern for Roman Catholics and Protestants alike. In 1546 the Catholic Council of Trent reconfirmed the canon of Augustine, dating to the second and third centuries, declaring "He is also to be anathema who does not receive these entire books, with all their parts, as they have been accustomed to be read in the Catholic Church, and are found in the ancient editions of the Latin Vulgate, as sacred and canonical." The whole of the books in question, with the exception of 1 Esdras and 2 Esdras and the Prayer of Manasseh, were declared canonical at Trent.[8] The Protestants, in comparison, were diverse in their opinion of the deuterocanon early on. Some considered them divinely inspired, others rejected them. Anglicans took a position between the Catholic Church and the Protestant Churches; they kept them as Christian intertestamental readings and a part of the Bible, but no doctrine should be based on them.[citation needed] John Wycliffe, a 14th-century Christian Humanist, had declared in his biblical translation that "whatever book is in the Old Testament besides these twenty-five shall be set among the apocrypha, that is, without authority or belief."[8] Nevertheless, his translation of the Bible included the apocrypha and the Epistle of the Laodiceans.[12]
Martin Luther did not class apocryphal books as being Scripture, but in both the German (1534) translation of the Bible, the apocrypha are published in a separate section from the other books, although the Lutheran and Anglican lists are different. In some editions (like the Westminster), readers were warned that these books were not "to be any otherwise approved or made use of than other human writings." A milder distinction was expressed elsewhere, such as in the "argument" introducing them in the Geneva Bible, and in the Sixth Article of the Church of England, where it is said that "the other books the church doth read for example of life and instruction of manners," though not to establish doctrine.[8] Among some other Protestants, the term apocryphal began to take on extra or altered connotations: not just of dubious authenticity, but having spurious or false content,[4] not just obscure but having hidden or suspect motives.[citation needed] Protestants were (and are) not unanimous in adopting those meanings. The Church of England agreed, and that view continues today throughout the Lutheran Church, the worldwide Anglican Communion, and many other denominations.[citation needed] Whichever implied meaning is intended, Apocrypha was (and is) used primarily by Protestants, in reference to the books of questioned canonicity. Catholics and Orthodox sometimes avoid using the term in contexts where it might be disputatious or be misconstrued as yielding on the point of canonicity. Thus the respect accorded to apocryphal books varied between Protestant denominations. Most Protestant published Bibles that include the apocryphal books will relocate them into a separate section (rather like an appendix), so as not to intermingle them with their canonical books.
According to the Orthodox Anglican Church:
On the other hand, the Anglican Communion emphatically maintains that the Apocrypha is part of the Bible and is to be read with respect by her members. Two of the hymns used in the American Prayer Book office of Morning Prayer, the Benedictus es and Benedicite, are taken from the Apocrypha. One of the offertory sentences in Holy Communion comes from an apocryphal book (Tob. 4: 8–9). Lessons from the Apocrypha are regularly appointed to be read in the daily, Sunday, and special services of Morning and Evening Prayer. There are altogether 111 such lessons in the latest revised American Prayer Book Lectionary [The books used are: II Esdras, Tobit, Wisdom, Ecclesiasticus, Baruch, Three Holy Children, and I Maccabees.] The position of the Church is best summarized in the words of Article Six of the Thirty-nine Articles: "In the name of Holy Scripture we do understand those canonical Books of the Old and New Testament, of whose authority there was never any doubt in the Church... And the other Books (as Hierome [St. Jerome] saith) the Church doth read for example of life and instruction of manners; but yet doth it not apply them to establish any doctrine.[13]
With few exceptions, the 66 book Protestantism canon (such as listed in the Westminster Confession of 1646)[14] has been well established for centuries, and with many today contending against the Apocrypha using various arguments.[15][16][17]
Metaphorical usage[edit]
The adjective apocryphal is commonly used in modern English to refer to any text or story considered to be of dubious veracity or authority, although it may contain some moral truth. In this broader metaphorical sense, the word suggests a claim that is in the nature of folklore, factoid or urban legend.
Texts[edit]
Judaism[edit]
Main article: Jewish apocrypha
Although Orthodox Jews believe in the exclusive canonization of the current 24 books in the Tanakh, they also consider the Oral Torah to be authoritative, which they believe was handed down from Moses. The Sadducees—unlike the Pharisees but like the Samaritans—seem to have maintained an earlier and smaller number of texts as canonical, preferring to hold to only what was written in the Law of Moses[18] (making most of the presently accepted canon, both Jewish and Christian, apocryphal in their eyes). Certain circles in Judaism, such as the Essenes in Judea and the Therapeutae in Egypt, were said to have a secret literature (see Dead Sea scrolls). Other traditions maintained different customs regarding canonicity.[19] The Ethiopic Jews, for instance, seem to have retained a spread of canonical texts similar to the Ethiopian Orthodox Christians,[20] cf Encyclopaedia Judaica, Vol 6, p 1147.
Intertestamental[edit]
Main article: Biblical apocrypha
See also: Intertestamental period
During the birth of Christianity, some of the Jewish apocrypha that dealt with the coming of the Messianic kingdom became popular in the rising Jewish Christian communities. Occasionally these writings were changed or added to, but on the whole it was found sufficient to reinterpret them as conforming to a Christian viewpoint. Christianity eventually gave birth to new apocalyptic works, some of which were derived from traditional Jewish sources. Some of the Jewish apocrypha were part of the ordinary religious literature of the Early Christians. This was strange, as the large majority of Old Testament references in the New Testament are taken from the Greek Septuagint, which is the source of the deuterocanonical books[21] as well as most of the other biblical apocrypha.[22]
Slightly varying collections of additional Books (called deuterocanonical by the Roman Catholic Church) form part of the Roman Catholic, Eastern Orthodox and Oriental Orthodox canons. See Development of the Old Testament canon.
The Book of Enoch is included in the biblical canon only of the Oriental Orthodox churches of Ethiopia and Eritrea. The Epistle of Jude quotes the book of Enoch, and some believe the use of this book also appears in the four gospels and 1 Peter.[23][24] The genuineness and inspiration of Enoch were believed in by the writer of the Epistle of Barnabas, Irenaeus, Tertullian and Clement of Alexandria[8] and much of the early church. The epistles of Paul and the gospels also show influences from the Book of Jubilees, which is part of the Ethiopian canon, as well as the Assumption of Moses and the Testaments of the Twelve Patriarchs, which are included in no biblical canon.
The high position which some apocryphal books occupied in the first two centuries was undermined by a variety of influences in the Christian church.[8] All claims to the possession of a secret tradition (as held by many Gnostic sects) were denied by the influential theologians like Irenaeus and Tertullian, which modern historians refer to as the Proto-orthodox, the timeframe of true inspiration was limited to the apostolic age, and universal acceptance by the church was required as proof of apostolic authorship. As these principles gained currency, books deemed apocryphal tended to become regarded as spurious and heretical writings, though books now considered deuterocanonical have been used in liturgy and theology from the first century to the present.
Christianity[edit]
Disputes over canonicity[edit]
The actual status of the books which the Catholic church terms Deuterocanonicals (second canon) and Protestantism refers to as Apocrypha has been an issue of disagreement which preceded the Reformation. Many believe that the pre-Christian-era Jewish translation (into Greek) of holy scriptures known as the Septuagint, a Greek translation of the Hebrew Scriptures originally compiled around 280 B.C., originally included the apocryphal writings in dispute, with little distinction made between them and the rest of the Old Testament. Others argue that the Septuagint of the first century did not contain these books but were added later by Christians,[25][26] The earliest extant manuscripts of the Septuagint are from the fourth century, and suffer greatly from a lack of uniformity as regards containing apocryphal books,[27][28][29] and some also contain books classed as Pseudepigrapha, from which texts were cited by some early writers in the second and later centuries as being Scripture.[4]
While a few scholars conclude that the Jewish canon was the achievement of the Hasmonean dynasty,[30] it is generally considered not to have been finalized until about 100 A.D.[31] or somewhat later, at which time considerations of Greek language and beginnings of Christian acceptance of the Septuagint weighed against some of the texts. Some were not accepted by the Jews as part of the Hebrew Bible canon and the Apocrypha is not part of the historical Jewish canon.
Early church fathers such as Athanasius, Melito, Origen, and Cyril of Jerusalem, spoke against the canonicity of much or all of the apocrypha,[25] but the most weighty opposition was the fourth century Catholic scholar Jerome who preferred the Hebrew canon, whereas Augustine and others preferred the wider (Greek) canon,[32] with both having followers in the generations that followed. The Catholic Encyclopedia states as regards the Middle Ages,
"In the Latin Church, all through the Middle Ages [5th century to the 15th century] we find evidence of hesitation about the character of the deuterocanonicals. There is a current friendly to them, another one distinctly unfavourable to their authority and sacredness, while wavering between the two are a number of writers whose veneration for these books is tempered by some perplexity as to their exact standing, and among those we note St. Thomas Aquinas. Few are found to unequivocally acknowledge their canonicity." The prevailing attitude of Western medieval authors is substantially that of the Greek Fathers.[33]
The wider Christian canon accepted by Augustine became the more established canon in the western Church[34] after being promulgated for use in the Easter Letter of Athanasius (circa 372 A.D., though in the same letter he denied all apocryphal books as being Scripture, except for Baruch, while excluding Esther).[35] the Synod of Rome (382 A.D., but its Decretum Gelasianum is generally considered to be a much later addition[36] ) and the local councils of Carthage and Hippo in north Africa (391 and 393 A.D). Nevertheless, none of these constituted indisputable definitions, and significant scholarly doubts and disagreements about the nature of the Apocrypha continued for centuries and even into Trent,[37][38][39] which provided the first infallible definition of the Catholic canon in 1546.[40][41] This canon came to see appropriately 1,000 years of nearly uniform use by the majority, even after the 11th-century schism that separated the church into the branches known as the Roman Catholic and Eastern Orthodox churches.
In the 16th century, the Protestant reformers challenged the canonicity of the books and partial-books found in the surviving Septuagint but not in the Masoretic Text. In response to this challenge, after the death of Martin Luther (February 8, 1546) the ecumenical Council of Trent officially ("infallibly") declared these books (called "deuterocanonical" by Catholics) to be part of the canon in April, 1546 A.D. While the Protestant Reformers rejected the parts of the canon that were not part of the Hebrew Bible, they included the four New Testament books Luther held as doubtful canonicity along with the Apocrypha in his non-binding canon (though most were separately included in his bible,[4] as they were in some editions of the KJV bible until 1947).[42] Protestantism therefore established a 66 book canon with the 39 books based on the ancient Hebrew canon, along with the traditional 27 books of the New Testament. Protestants also rejected the Catholic term "deuterocanonical" for these writings, preferring to apply the term "apocryphal" which was already in use for other early and disputed writings. As today (but along with others reasons),[25] various reformers argued that those books contained doctrinal or other errors and thus should not have been added to the canon for that reason. The differences between canons can be seen under Biblical canon and Development of the Christian biblical canon.
Explaining the Eastern Orthodox Church's canon is made difficult because of differences of perspective with the Roman Catholic church in the interpretation of how it was done. Those differences (in matters of jurisdictional authority) were contributing factors in the separation of the Roman Catholics and Orthodox around 1054, but the formation of the canon which Trent would later officially definitively settle was largely complete by the fifth century, in not settled, six centuries before the separation. In the eastern part of the church, it took much of the fifth century also to come to agreement, but in the end it was accomplished. The canonical books thus established by the undivided church became the predominate canon for what was later to become Roman Catholic and Eastern Orthodox alike. The East did already differ from the West in not considering every question of canon yet settled, and it subsequently adopted a few more books into its Old Testament. It also allowed consideration of yet a few more to continue not fully decided, which led in some cases to adoption in one or more jurisdictions, but not all. Thus, there are today a few remaining differences of canon among Orthodox, and all Orthodox accept a few more books than appear in the Catholic canon. The Psalms of Solomon, 3 Maccabees, 4 Maccabees, the Epistle of Jeremiah the Book of Odes, the Prayer of Manasseh and Psalm 151 are included in some copies of the Septuagint,[43] some of which are accepted as canonical by Eastern Orthodox and some other churches. Protestants accept none of these additional books as canon either, but see them having roughly the same status as the other Apocrypha.
New Testament apocrypha[edit]
Main article: New Testament apocrypha
New Testament apocrypha—books similar to those in the New Testament but almost universally rejected by Catholics, Orthodox and Protestants—include several gospels and lives of apostles. Some were written by early Jewish Christians (see the Gospel according to the Hebrews). Others of these were produced by Gnostic authors or members of other groups later defined as heterodox. Many texts believed lost for centuries were unearthed in the 19th and 20th centuries, producing lively speculation about their importance in early Christianity among religious scholars,[citation needed] while many others survive only in the form of quotations from them in other writings; for some, no more than the title is known. Artists and theologians have drawn upon the New Testament apocrypha for such matters as the names of Dismas and Gestas and details about the Three Wise Men. The first explicit mention of the perpetual virginity of Mary is found in the pseudepigraphical Infancy Gospel of James.
Before the fifth century, the Christian writings that were then under discussion for inclusion in the canon but had not yet been accepted were classified in a group known as the ancient antilegomenae. These were all candidates for the New Testament and included several books which were eventually accepted, such as: The Epistle to the Hebrews, 2 Peter, 3 John and the Revelation of John (Apocalypse). None of those accepted books can be considered Apocryphal now, since all Christendom accepts them as canonical. Of the uncanonized ones, the Early Church considered some heretical but viewed others quite well. Some Christians, in an extension of the meaning, might also consider the non-heretical books to be "apocryphal" along the manner of Martin Luther: not canon, but useful to read. This category includes books such as the Epistle of Barnabas, the Didache, and The Shepherd of Hermas which are sometimes referred to as the Apostolic Fathers. The Gnostic tradition was a prolific source of apocryphal gospels.[8] While these writings borrowed the characteristic poetic features of apocalyptic literature from Judaism, Gnostic sects largely insisted on allegorical interpretations based on a secret apostolic tradition. With them, these apocryphal books were highly esteemed. A well-known Gnostic apocryphal book is the Gospel of Thomas, the only complete text of which was found in the Egyptian town of Nag Hammadi in 1945. The Gospel of Judas, a Gnostic gospel, also received much media attention when it was reconstructed in 2006.
Roman Catholics and Orthodox Christians as well as Protestants generally agree on the canon of the New Testament, see Development of the New Testament canon. The Ethiopian Orthodox have in the past also included I & II Clement and Shepherd of Hermas in their New Testament canon.
List of Sixty[edit]
The List of Sixty, dating to around the 7th century, lists the sixty books of the Bible. The unknown author also lists several apocryphal books that are not included amongst the sixty. These books are:[2]
Adam
Enoch
Lamech
Twelve Patriarchs
Prayer of Joseph
Eldad and Modad
Testament of Moses
Assumption of Moses
Psalms of Solomon
Apocalypse of Elijah
Ascension of Isaiah
Apocalypse of Zephaniah
Apocalypse of Zechariah
Apocalyptic Ezra
History of James
Apocalypse of Peter
Itinerary and Teaching of the Apostles
Epistle of Barnabas
Acts of Paul
Apocalypse of Paul
Didascalia of Clement
Didascalia of Ignatius
Didascalia of Polycarp
Gospel According to Barnabas
Gospel According to Matthew
Confucianism and Taoism[edit]
Prophetic texts called the Ch'an-wei (zh:讖緯) were written by Han Dynasty (206 BCE to 220 CE) Taoist priests to legitimize as well as curb imperial power.[44] They deal with treasure objects that were part of the Zhou (1066 to 256 BCE) royal treasures. Emerging from the instability of the Warring States period (476–221 BCE), ancient Chinese scholars saw the centralized rule of the Zhou as an ideal model for the new Han empire to emulate. The Ch'an-wei are therefore texts written by Han scholars about the Zhou royal treasures, only they were not written to record history for its own sake, but for legitimizing the current imperial reign. These texts took the form of stories about texts and objects being conferred upon the Emperors by Heaven and comprising these ancient sage-king's (this is how the Zhou emperors were referred to by this time, about 500 years after their peak) royal regalia.[44] The desired effect was to confirm the Han emperor's Heavenly Mandate through the continuity offered by his possession of these same sacred talismans. It is because of this politicized recording of their history that it is difficult to retrace the exact origins of these objects. What is known is that these texts were most likely produced by a class of literati called the fangshi. These were a class of nobles who were not part of the state administration; they were considered specialists or occultists, for example diviners, astrologers, alchemists or healers.[44] It is from this class of nobles that the first Taoist priests are believed to have emerged. Seidel points out however that the scarcity of sources relating to the formation of early Taoism make the exact link between the apocryphal texts and the Taoist beliefs unclear.[44]
Buddhism[edit]
Main article: Buddhist apocrypha
Apocryphal Jatakas of the Pali Buddhist canon, such as those belonging to the Paññāsajātaka collection, have been adapted to fit local culture in certain Southeast Asian countries and have been retold with amendments to the plots to better reflect Buddhist morals.[45][46]
Within the Pali tradition, the apocryphal Jatakas of later composition (some dated even to the 19th century) are treated as a separate category of literature from the "Official" Jataka stories that have been more-or-less formally canonized from at least the 5th century—as attested to in ample epigraphic and archaeological evidence, such as extant illustrations in bas relief from ancient temple walls.
See also[edit]
Occult
Shakespeare apocrypha
References[edit]
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^ Jump up to: a b Bromiley, Geoffrey William, ed. (2009). "Apocrypha". The International standard Bible encyclopedia (2 ed.). Grand Rapids, Michigan: W.B. Eerdmans.
Jump up ^ "Apocrypha - Definition". merriam-webster.com.
^ Jump up to: a b c d McDonald, Lee Martin (2009). Forgotten Scriptures: The Selection and Rejection of Early Religious Writings. Louisville, KY 40202-1396. pp. 11–33. ISBN 978-0664233570. Retrieved 24 November 2015.
Jump up ^ New Catholic Encyclopedia (Vol. 3 ed.). , Washington, DC 20064: Catholic University of America. 2003. pp. 20, 26.
Jump up ^ Coogan, Michael David (2007). The New Oxford Annotated Bible with the Apocryphal/Deuterocanonical Books . Oxford, United Kingdom: Oxford University Press. p. 457.
Jump up ^ Willett, Herbert Lockwood (21 April 2018). "The Popular and Critical Bible Encyclopædia and Scriptural Dictionary: Fully Defining and Explaining All Religious Terms, Including Biographical, Geographical, Historical, Archæological and Doctrinal Themes, Superbly Illustrated with Over 600 Maps and Engravings". Howard-Severance Company. Retrieved 21 April 2018 – via Google Books.
^ Jump up to: a b c d e f g h i j k Charles 1911
^ Jump up to: a b Seidel, Anna. "Imperial treasures and Taoist sacraments", in M. Strickmann, ed., Tantric and Taoist Studies in Honor of Rolf A. Stein, II, Bruxelles, Institut belge des hautes etudes chinoises. pp. 291-371.
Jump up ^ Commentaries on Matthew, X. 18, XIII. 57[not specific enough to verify]
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Jump up ^ "THE WESTMINSTER CONFESSION OF FAITH". BibleResearcher.com. Retrieved 29 November 2015.
Jump up ^ Blocher, Henri (2004). "Helpful or Harmful? The "Apocrypha" and Evangelical Theology". European Journal of Theology (13.2): 81–90.
Jump up ^ Webster, William. "The Old Testament Canon and the Apocrypha Part 3". Retrieved 29 November 2015.
Jump up ^ Shamoun, Sam. "Are The Jewish Apocrypha Inspired Scripture? Pt. 4". Answering Islam - A Christian-Muslim dialog. Answering Islam. Retrieved 29 November 2015.
Jump up ^ "SADDUCEES". jewishencyclopedia.com.
Jump up ^ The Old Testament Canon Archived December 6, 2007, at the Wayback Machine.
Jump up ^ Ethiopian Orthodox Old Testament Archived December 31, 2007, at the Wayback Machine.
Jump up ^ Deuterocanonical books literally means books of the second canon. The term was coined in the 16th century.
Jump up ^ The Style Manual for the Society of Biblical Literature recommends the use of the term deuterocanonical literature instead of apocrypha in academic writing, although not all apocryphal books are properly deuterocanonical.
Jump up ^ Clontz, T.E. and J., "The Comprehensive New Testament", Cornerstone Publications (2008), ISBN 978-0-9778737-1-5
Jump up ^ Software, Accordance Bible. "New Release: Comprehensive Bible Cross References". Accordance Bible Software. Retrieved 21 April 2018.
^ Jump up to: a b c Wegner, Paul D. (2004). The Journey from Texts to Translations: The Origin and Development of the Bible. Baker Academic. p. 14. ISBN 978-0801027994.
Jump up ^ Beckwith, Roger T. (November 1, 2008). The Canon of the Old Testament (PDF). Eugene, OR: Wipf & Stock Pub. pp. 62, 382–83. ISBN 978-1606082492. Retrieved 23 November 2015.
Jump up ^ Ellis, E. E. (1992). The Old Testament in Early Christianity. Ada, MI 49301: Baker. pp. 34–35.
Jump up ^ Archer, Jr, Gleason (2007). A survey of Old Testament introduction ([Rev. and expanded]. ed.). Chicago, IL: Moody Press. pp. 75–86. ASIN 0802484344. ISBN 978-0802484345. CS1 maint: ASIN uses ISBN (link)
Jump up ^ Biddle, Martin Hengel with the assistance of Roland Deines; introd. by Robert Hanhart; transl. by Mark E. (2004). The Septuagint as Christian Scripture : its prehistory and the problem of its canon (North American paperback ed.). Grand Rapids: Baker Academic. pp. 57–59. ISBN 080102790X.
Jump up ^ Davies, Philip R. (September 1, 2013). Rethinking Biblical Scholarship: Changing Perspectives 4. Routledge. p. 225. ISBN 978-1844657278.
Jump up ^ Newman, Robert C. "THE COUNCIL OF JAMNIA AND THE OLD TESTAMENT CANON" (PDF). Gordon Faculty Online. Gordon College. Retrieved 23 November 2015.
Jump up ^ "Correspondence of Augustine and Jerome concerning the Latin Translation of the Scriptures". bible-researcher.com.
Jump up ^ Knight, Kevin. ". Canon of the Old Testament". New Advent. The Catholic Encyclopedia. Retrieved 26 November 2015.
Jump up ^ Lienhard, S.J. A.B., Joseph. The Bible, the Church, and Authority. Collegeville, Minnesota: Fordham University. p. 59.
Jump up ^ bible-researcher.com. "Athanasius on the Canon". Retrieved 26 November 2015.
Jump up ^ BURKITT, F. C. "THE DECRETUM GELASIANUM". tertullian.org. Retrieved 26 November 2015.
Jump up ^ Jedin, Hubert (1947). Papal Legate At The Council Of Trent. St Louis: B. Herder Book Co. pp. 270–271.
Jump up ^ Wicks, Jared (1978). Cajetan Responds: A Reader in Reformation Controversy. Washington: The Catholic University Press of America.
Jump up ^ Metzger, Bruce (1957). An Introduction to the Apocrypha. New York: Oxford. p. 180.
Jump up ^ Catholic Encyclopedia (1908). Canon of the Old Testament. New York: Robert Appleton Company.
Jump up ^ H. Tavard,, George (1959). Holy Writ or Holy Church. London: Burns & Oates. pp. 16–17.
Jump up ^ Hiers, Richard H. (October 1, 2001). The Trinity Guide to the Bible. Norcross, GA 3007: Trinity Press International. p. 148. ISBN 1563383403. Retrieved 23 November 2015.
Jump up ^ "The Old Testament Canon and Apocrypha". BibleResearcher. Retrieved 27 November 2015.
^ Jump up to: a b c d Seidel, Anna. "Imperial treasures and Taoist sacraments", in M. Strickmann, ed., Tantric and Taoist Studies in Honor of Rolf A. Stein, II, Bruxelles, Institut belge des hautes etudes chinoises. 291–371.
Jump up ^ (Phra), Hōrāthibō̜dī; Siam), Nārāi (King of; Prince Paramānuchit Chinōrot (Son Of Phutthayō̜Tfā Čhulālōk, King of Siam (1993). The Tale of Prince Samuttakote. ISBN 9780896801745.
Jump up ^ http://www.khamkoo.com/uploads/9/0/0/4/9004485/the_tham_vessantara_jataka_-_a_critical_study_of_the_vj_and_its_influence_on_kengtung_buddhism_eastern_shan_state.pdf
Sources[edit]
This article incorporates text from a publication now in the public domain: Charles, Robert Henry (1911). "Apocryphal Literature". In Chisholm, Hugh. Encyclopædia Britannica. 2 (11th ed.). Cambridge University Press. pp. 175–183.
External links[edit]
Look up apocrypha in Wiktionary, the free dictionary.
Wikiquote has quotations related to: Apocrypha
Wikimedia Commons has media related to Deuterocanonical books.
Alin Suciu's blog on various Coptic apocrypha
The Apocrypha is in the religion section at the e.Lib.
Noncanonical Literature
Complete NT Apocrypha Claims to be the largest collection of New Testament apocrypha online
Deuterocanonical books - Full text from Saint Takla Haymanot Church Website (also presents the full text in Arabic)
LDS Bible Dictionary - Apocrypha – Definition & LDS POV, including brief book descriptions.
Aldenicum The Trilogy, an apocryphal view on life and reality around us.
Christian Cyclopedia article on Apocrypha
New Testament Allusions to Apocrypha and Pseudepigrapha
Canon Comparison Chart
Schem, A. J. (1879). "Apocrypha". The American Cyclopædia.
"Apocrypha". New International Encyclopedia. 1905.
Apocrypha public domain audiobook at LibriVox
EarlyChristianWritings.com A chronological list of early Christian books and letters, both complete and incomplete works; canonical, apocryphal and Gnostic. Many with links to English translations.
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