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The Gospel of Nicodemus, otherwise known as the Acts of Pilate (Acta Pilati) is not assumed to have written by Pilate, but rather to have been compiled from the official acts which were preserved in the praetorium at Jerusalem. The original is said to have been written by Nicodemus in Hebrew. The work gained a wide readership in the Middle Ages, with its popularity shown by the number of languages and versions in which it exists. Currently, there are known copies in Greek, Coptic, Armenian and Latin. These Acts are composed of three sections. The first section relates to the trial of Jesus and is similar to Luke 23. The second part regards the Resurrection. Then in the third part, Christ's Descent into Hell (Descensus ad Infernos), for which there is no known Greek text. In it, Leucius and Charinus, two souls who are raised from the dead after the Crucifixion tell the Sanhedrin the circumstances of the descent of Christ into Limbo. This short book gives the full Acts of Pilate along with footnotes to referring Bible passages and includes the Latin text of "Descensus ad Infernos" as an appendix. The source text for this work is "Apocryphal Gospels, Acts, and Revelations" (1870) by Alexander Walker (1825-1903).
The Gospel of Nicodemusis an apocryphal gospel claimed to have been derived from an original Hebrew work written by Nicodemus, who appears in the Gospel of John as an associate of Jesus. The title The Gospel of Nicodemus is mediaeval in origin. The dates of its accreted sections are uncertain, but scholars agree in assigning the resulting work to the middle of the fourth century AD. The section about Pilate is an older text found in the Greek Acts of Peter and Paul and is a purported official document from Pontius Pilate (or composed from reports at the praetorium at Jerusalem) reporting events in Judea to Emperor Tiberius, and referring to the crucifixion of Jesus, as well as his miracles. The main body of the Gospel of Nicodemus is in two sections, with an appendix, Descensus ad Infernos-the Harrowing of Hell-and is found to be a later addition to some versions including Greek and Latin. The first (chapters i-xi) contains the trial of Jesus based upon Luke 23. In addition to the Greek and Latin witnesses of the first part, there are three other notable ancient versions including Syriac or Aramaic (also known as Hebrew in the 1st century), Armenian, and Coptic. The second part (xii-xvi) concerns the Resurrection. In it, Leucius and Charinus, the two souls raised from the dead after the Crucifixion, relate to the Sanhedrin the circumstances of the descent of Christ to Limbo. A literature of miracle-tale romance developed around a conflated "Leucius Charinus" as an author of further texts. The Harrowing of Hell episode depicts St Dismas accompanying Christ in Hell, and the deliverance of the righteous Old Testament patriarchs.
Although this Gospel is, by some among the learned, supposed to have been really written by Nicodemus, who became a disciple of Jesus Christ, and conversed with him; others conjecture that it was a forgery towards the close of the third century by some zealous believer, who observing that there had been appeals made by the Christians of the former age, to the Acts of Pilate, but that such Acts could not be produced, imagined it would be of service to Christianity to fabricate and publish this Gospel; as it would both confirm the Christians under persecution, and convince the Heathens of the truth of the Christian religion. The Rev. Jeremiah Jones says, that such pious frauds were very common among Christians even in the first three centuries; and that a forgery of this nature, with the view above mentioned, seems natural and probable. The same author, in noticing that Eusebius, in his Ecclesiastical history, charges the Pagans with having forged and published a book, called "The Acts of Pilate," takes occasion to observe, that the internal evidence of this Gospel shows it was not the work of any Heathen; but that if in the latter end of the third century we find it in use among Christians (as it was then certainly in some churches) and about the same time find a forgery of the Heathens under the same title, it seems exceedingly probable that some Christians, at that time, should publish such a piece as this, in order partly to confront the spurious one of the Pagans, and partly to support those appeals which had been made by former Christians to the Acts of Pilate; and Mr. Jones says, he thinks so more particularly as we have innumerable instances of forgeries by the faithful in the primitive ages, grounded on less plausible reasons. Whether it be canonical or not, it is of very great antiquity, and is appealed to by several of the ancient Christians.
The Gospel of Nicodemus Formerly Called the Acts of Pontius Pilate Nicodemus The Suppressed Gospels and Epistles of the Original New Testament of Jesus The Christ Translated from the Original Tongues, With Historical References to their authenticity, by Archbishop Wake and other Learned Divines The Gospel of Nicodemus, also known as the Acts of Pilate, is an apocryphal gospel claimed to have been derived from an original Hebrew work written by Nicodemus, who appears in the Gospel of John as an associate of Jesus. The title "Gospel of Nicodemus" is medieval in origin. The dates of its accreted sections are uncertain, but scholars agree in assigning the resulting work to the middle of the fourth century AD. The section about Pilate is an older text found in the Greek Acts of Peter and Paul and is a purported official document from Pontius Pilate (or composed from reports at the praetorium at Jerusalem) reporting events in Judea to Emperor Tiberius, and referring to the crucifixion of Jesus, as well as his miracles
This in-depth study on the realm of death presents a message of hope held by the first generation of Christians and the early church. Using Scripture, patristic tradition, early Christian poetry, and liturgical texts, Archbishop Hilarion explores the mysterious and enigmatic event of Christ⿿s descent into Hades and its consequences for the human race. Insisting that Christ entered Sheol as Conqueror and not as victim, the author depicts the Lord⿿s descent as an event of cosmic significance opening the path to universal salvation. He also reveals Hades as a place of divine presence, a place where the spiritual fate of a person may still change. Reminding readers that self-will remains the only hindrance to life in Christ, he presents the gospel message anew, even in the shadow of death.
"A graphic novel retelling of Jesus Christ's descent into Hell between the crucifixion and resurrection"--
Written by an L. A. County homicide detective and former atheist, Cold-Case Christianity examines the claims of the New Testament using the skills and strategies of a hard-to-convince criminal investigator. Christianity could be defined as a “cold case”: it makes a claim about an event from the distant past for which there is little forensic evidence. In Cold-Case Christianity, J. Warner Wallace uses his nationally recognized skills as a homicide detective to look at the evidence and eyewitnesses behind Christian beliefs. Including gripping stories from his career and the visual techniques he developed in the courtroom, Wallace uses illustration to examine the powerful evidence that validates the claims of Christianity. A unique apologetic that speaks to readers’ intense interest in detective stories, Cold-Case Christianity inspires readers to have confidence in Christ as it prepares them to articulate the case for Christianity.
Darrell L. Bock suggests the real lost gospel is the one already found in the Bible and reminds everyone of what it means: good news. --from publisher description.
The earliest of the four Gospels, the book portrays Jesus as an enigmatic figure, struggling with enemies, his inner and external demons, and with his devoted but disconcerted disciples. Unlike other gospels, his parables are obscure, to be explained secretly to his followers. With an introduction by Nick Cave
A Scholarly Edition of the Gamaliel (Valencia: Juan Jofre, 1525) is a modernized edition of a late medieval devotional that formed part of the narrative tradition of La Vengeance de Nostre-Seigneur, which gained popularity from the twelfth century. The 1525 compendium Gamaliel is comprised of seven loosely related texts, including the Passion of Christ, the Destruction of Jerusalem, the biographies of Lazarus, Mary, and Martha, and the Slaughter of the Innocents. The Gamaliel was reproduced in over a dozen Spanish and Catalan printed editions in the first half of the sixteenth century until it was banned by the Spanish Inquisition beginning in 1558, likely due to its anonymous authorship and apocryphal content.