The Old Testament Apocrypha—also known as the Deuterocanonical books—occupies a fascinating and sometimes controversial place in the history of the Church. These writings, composed between the close of the Old Testament (around 400 B.C.) and the time of Christ, were highly valued by Jewish and early Christian communities. Yet their canonical status has varied widely across Christian traditions.
What Is the “Apocrypha”?
The term Apocrypha (from the Greek apokryphos, meaning “hidden” or “obscure”) refers to a collection of ancient Jewish writings that were included in the Greek Old Testament (Septuagint, or LXX) but not in the Hebrew Bible. These books include, among others: Tobit, Judith, Wisdom of Solomon, Sirach (Ecclesiasticus), Baruch, 1 and 2 Maccabees, and additions to Esther and Daniel.
Roman Catholic and Eastern Orthodox Christians call these texts Deuterocanonical—that is, “of the second canon.” The word Deuterocanonical does not imply that the books are inferior, but that their recognition as canonical came later or through a different historical process than the Protocanonical books (those universally accepted, like Genesis or Isaiah).
When Did the Church Start Using the Apocrypha?
The Apocryphal books were widely read in Jewish communities of the Hellenistic world, where Greek was the common language. The Septuagint, a Greek translation of the Hebrew Scriptures completed between the 3rd and 1st centuries B.C., included these additional writings. Because early Christians—many of whom read Scripture in Greek—used the Septuagint as their Bible, the Apocrypha naturally became part of their scriptural heritage.
Church Fathers such as Irenaeus, Clement of Alexandria, and Augustine freely cited from these books, treating them as authoritative for teaching and moral instruction. For example, Augustine quoted from Wisdom of Solomon and Sirach as Scripture, and 1 Maccabees was valued for its historical account of Jewish resistance under Antiochus IV.
However, not all early theologians agreed on their status. Jerome, who translated the Bible into Latin (the Vulgate) in the late 4th century, distinguished between the Hebrew canon and the additional books of the Septuagint. He respected them for “edification of the people,” but not for establishing doctrine. Still, popular and liturgical use in the Western Church ensured their lasting influence.
How Were They Understood?
The Apocrypha was used for instruction in faith and morals, for reading in worship, and as an historical bridge between the Old and New Testaments. These books emphasize key theological ideas—God’s providence, the value of wisdom, prayer for the dead, and divine justice—that shaped later Christian thought.
For instance:
- Tobit and Judith taught piety, courage, and faithfulness under persecution.
- Wisdom of Solomon reflected on immortality and divine wisdom.
- 2 Maccabees introduced the idea of resurrection and prayers for the dead—concepts that later influenced Christian doctrine.
Traditions and Their Use of the Apocrypha
1. Roman Catholic Church
At the Council of Trent (1546), the Catholic Church formally canonized the Deuterocanonical books as part of the Old Testament, affirming their use in liturgy and doctrine. They remain fully canonical in Catholic Bibles today.
2. Eastern Orthodox Church
The Orthodox tradition has long included most of the same books, often with some variation. For instance, the Greek Orthodox Bible includes 3 Maccabees, Psalm 151, and sometimes 1 Esdras. The Orthodox Church’s use of the Septuagint as its Old Testament base ensures these writings retain a central place in its theology and worship.
3. Protestant Traditions
During the Reformation, figures like Martin Luther acknowledged the Apocrypha’s historical and devotional value but did not consider it divinely inspired Scripture. In his 1534 German Bible, Luther placed these books in a separate section “useful and good to read, though not equal to Holy Scripture.”
Early English Bibles, including the King James Version (1611), followed this practice—printing the Apocrypha between the Old and New Testaments. However, by the 19th century, most Protestant publishers began omitting them entirely.
Variation in the Number of Books
The exact list of Deuterocanonical books has differed across traditions:
| Tradition | Number of Apocryphal/Deuterocanonical Books | Notable Inclusions |
|---|---|---|
| Roman Catholic | 7 (plus additions to Esther & Daniel) | Tobit, Judith, Wisdom, Sirach, Baruch, 1 & 2 Maccabees |
| Eastern Orthodox | 10–14 (depending on branch) | Adds 3 Maccabees, 1 Esdras, Psalm 151, sometimes 4 Maccabees |
| Protestant | 0 (for canon), but often 14 in “Apocrypha” section | Historically included the full LXX set for reference and devotion |
The Apocrypha’s Ongoing Legacy
Even where it is not considered canonical, the Apocrypha continues to enrich Christian understanding. It offers valuable insight into Jewish spirituality during the centuries before Christ and helps explain theological developments in the New Testament. Passages from Wisdom and Sirach echo themes later expressed by Jesus and the apostles, bridging the Testaments in a deeply human and spiritual way.
In short, the Old Testament Apocrypha has served as a shared spiritual library—sometimes disputed, but always influential. Whether read as Scripture, history, or wisdom, these writings testify to the diverse and living tradition through which the Church has sought to understand God’s work in the world.
