I decided to finish the end of the year with a bit of Christian immersion. I picked up a King James Bible thinking it would have apocryphal and pseudepigraphical inclusions in its tome. Luckily, an acquaintance came to the rescue when I saw my KJV only includes the OT-NT traditional format. I can’t say if the Lost Books of the Bible is exhaustive and complete, but it definitely is comprehensive. As far as its structure, I love the preamble to each new book, and its added support/blurb after each new chapter. I decided to read further on the internet while going through each story, and I found most of the preludes to have a more scholarly tone; and they definitely lack reference.
The books themselves were a mix of radicalism, to moderate canon; most often going into the propagandistic—centralizing against Judaism and its “faults” with the fall of Jesus. The blame is ever-present in Herod’s letters to Pilate; and subsequently, Pilate’s letters to Tiberius. In fact, through the sparse, but focused mentions of Pontius, the literature makes it clear that only absolute absolution for his participation in the death of Christ will do—to the point of describing his exaltation by the hands of God himself, at the time of his death (in Acts of Pilate). However, this definitely does not sway too much from canon, as the NT agenda does its best to downplay the Roman hegemon—e.g., Ethiopian recognition of Pilate as a saint.
Other highlights include the description of the killing(s) of a youth-Jesus: from his instructor, to a rock-throwing/tripping young companion; and the post-resurrection visit to hell as the Trinity fulfills its promise to Adam, 5,500 years prior due to his transgression(s). In this book, Jesus hands the Devil over the Prince of Hell (Beelzebub?) as he saves the patriarch lineage after so many years.
With all this extreme tale-telling, it is all under the guise of normative Christian morality: asceticism, temperance, piety, fear, forgiveness and single-mindedness. It is also important to note that most of the literature in this book is not taken seriously by contemporary-modern scholarship. Which is a given, since they all fall under the apocryphal section and not the accepted canon; however, some of these books had at one point during the evolution of Christianity been in Catholic or Orthodox sermons (not including the Ethiopian church).
Overall, a read that needs secondary sources for adept comprehension and full enjoyment – but like all antiquated works, I believe this is presumed. This was an incredibly eye-opening look into the radical and transparent side of Christianity.