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The epistle contains about a hundred citations from the Old Testament, New Testament, and other apocryphal writings; Pseudo-Titus most frequently cites the Psalms, Ezekiel, the Gospels, 1 Corinthians, 2 Corinthians, Galatians, and Revelation, however, his citations are diverse, and a few citations remain unknown. [8]
The Shakespeare apocrypha is a group of plays and poems that have sometimes been attributed to William Shakespeare, but whose attribution is questionable for various reasons. The issue is not to be confused with the debate on Shakespearean authorship , which questions the authorship of the works traditionally attributed to Shakespeare.
The word apocrypha has undergone a major change in meaning throughout the centuries. The word apocrypha in its ancient Christian usage originally meant a text read in private, rather than in public church settings. In English, it later came to have a sense of the esoteric, suspicious, or heretical, largely because of the Protestant ...
The Hymn of the Pearl (also Hymn of the Soul, Hymn of the Robe of Glory or Hymn of Judas Thomas the Apostle) is a passage of the apocryphal Acts of Thomas.In that work, originally written in Syriac, the Apostle Thomas sings the hymn while praying for himself and fellow prisoners.
Coptic translations are an important source of both Old Testament apocrypha and New Testament apocrypha. [1] [28] In some cases, the Coptic is the main or only witness to a text, as in the Gospel of Judas. [1] [20] [28] There were two main phases in the production of Coptic apocrypha. In the first, in the 4th century, the works translated were ...
In the mid-4th century, Ambrosiaster refers to Jannes and Jambres in commenting on 2 Timothy, noting that the passage in question "is an example from the apocrypha". [29] A 6th-century list of apocryphal books known as the Decretum Gelasianum contains the Paenitentia Iamne et Mambre ('Penitence of Jannes and Jambres'). [ 26 ]
The Anglican Communion accepts "the Apocrypha for instruction in life and manners, but not for the establishment of doctrine (Article VI in the Thirty-Nine Articles)", [13] and many "lectionary readings in The Book of Common Prayer are taken from the Apocrypha", with these lessons being "read in the same ways as those from the Old Testament". [14]
The poem has the return of the prodigal son to his parents in its center, and summarises Pilinszky's poetic world from his experiences in the lagers to his alienation and the painful absence of God from the world. From 1960 to 1970, he traveled the United States and Europe taking part in several poetry readings.