What Do the "Non-Canonical" Documents Tell Us About Jesus?

 
We Can Trust the Eyewitnesses
It makes sense that God's appearance here on earth would not go unnoticed. If God did penetrate our material existence, we would expect there to be eyewitness accounts of some sort. In fact, we would expect much more than a simple eyewitness account, we would expect a huge "ripple" effect that would change the world forever. As it turns out, this is exactly what happened when God appeared in the small town of Bethlehem over two thousand years ago. His appearance was witnessed by reliable eyewitnesses who faithfully recorded the life of God on earth. Even more than this, God's appearance set off a tsunami of legendary accounts, distortions and fictional writings by those who were amazed by what had happened. Lives were changed, a movement was started, the calendar was reset, and the world has never been the same.
 
The original eyewitnesses observed Jesus closely and recorded his words and actions carefully. The Gospel accounts of Jesus' life appear very early in history (as we would expect from eyewitnesses) and were written by those who actually lived with Jesus. This issue of early dating and apostolic authorship became the criteria that determined which records became part of the Biblical record (and which did not). The Biblical Gospels included in the canon of Scripture were written early and were authored by those who saw Jesus personally or received the authentication and approval of those who observed Jesus:

The Gospel According to Mark
written by Mark (Peter's scribe) between 45-50AD
 
The Gospel According to Matthew
written by Matthew (an eyewitness) between 50-55AD
 
The Gospel According to Luke
written by Luke (co-laborer of Paul and associate of the apostles) between 50-55AD
 
The Gospel According to John
written by John (an eyewitness) between 80-90AD

We Should Expect Legends and Distortions
But like the truth related to other extraordinary personalities, the historical details related to Jesus were amended with fictional and legendary elements. Like George Washington and the story of the cherry tree, later generations of admirers (and people with their own agenda related to Jesus) began to craft their own version of the Jesus story. That really shouldn't surprise us. If Jesus is who he claimed to be, we should expect that His appearance here on earth would cause quite a "stir" and evoke a number of legendary responses and attempts to co-opt His name. Thousands of years later, it's sometimes hard to sort the truth from the legend and distortion. We need to take the time to carefully examine the non-canonical tales of Jesus to see if they contain any truth at all.

After More Than the Truth
The non-canonical writers appear on the scene later than the eyewitnesses, and this late appearance is one of the primary factors that originally set them apart from the reliable authors. But in addition to this, the writers of the non-canonical gospels had motives that caused them to gently or dramatically twist the story of Jesus: 

 
Filling in the Gaps
Sometimes the writers were simply trying to fill in parts of the Jesus story that were missing in the Gospel accounts. What was Jesus like as a child? What did Jesus do from the age of 12 to the age of 30? These are periods of time that are not described in the canonical Gospels, and there was great interest in the ancient world about these areas of Jesus' life. Some non-canonical writers invented narratives that satisfied this desire to "fill in the gaps". 
 
Supporting a Heresy
Many early religious groups re-wrote, edited or created their own narrative of Jesus in order to affirm a theological belief held by the group. If, for example, a sect of believers held to the idea that matter is inherently corrupt or evil, they wrote gospels that described Jesus as an immaterial spiritual being; denying the physicality of Jesus that is described in the canonical Gospels. 
 
Acquiring Power from an Esoteric Secret
Some groups within the Gnostic movement sought to describe Jesus as the source of esoteric, spiritual mysteries. These groups wrote narrative accounts that focused on the statements of Jesus; they focused on trying to learn hidden, esoteric truth and their gospels typically reflect their theological agendas rather than the theology of Jesus as represented in the canonical Gospels.

 
No Reason to Trust Them
The non-canonical legends, distortions and stories about Jesus are just that: legends, distortions and stories. But the authors of these texts hoped that they would be taken seriously. In fact, most of these non-canonical writings were utilized by one group or another for some period of time, alongside the Gospels of Mark, Matthew, Luke and John. As regional groups of Christians began to scrutinize their own spiritual texts and think about the criteria that made these texts authentic, they eventually came to reject the late, non-authentic accounts of Jesus. Thousands of years later, we too need to understand that these non-canonical accounts are little more than legend, and there is no reason to trust their contents:

 
Just Because They Claim to Have an Important Author
The authors of the non-canonical gospels often tried to present their claims by applying the name of an apostle or eyewitness to the text as though this person authored the account. Those early Christians who were closest to the action recognized that these legends appeared late in history, (after the death of the supposed authors), and typically identified them as late forgeries. Non-canonical accounts are not legitimate simply because they claim to have been written by an apostle. 
 
Just Because They Were Accepted By a Group or Leader
Several early Christian leaders accepted one non-canonical account or another alongside the four Gospels (or in place of them). Many of these leaders had their own theological agenda, but some accepted a non-canonical writing that was theologically "benign" and added nothing to the theological truths of the four Gospels. Non-canonical accounts are not legitimate simply because they may have been accepted for a short period of time by one historic leader or another. 
 
Just Because They Have Been Copied Repeatedly
Some of the legends of Jesus became popular and were copied repeatedly until those who knew the truth about their later entry made the effort to stop their influence. For this reason, several of these texts appear in more than one set of religious collections. Non-canonical accounts are not legitimate simply because they many have been popular for some short period of time in a specific region of the ancient world. 
 
Just Because They Include Some Elements of Truth
Like all good works of fiction (and many effective lies) the non-canonical texts always contain some measure of truth. The authors recognized that their versions of the Jesus narrative needed to be complimentary to those accounts that were already accepted as authoritative. Non-canonical accounts are not legitimate simply because may contain elements that are true or are repeated from the reliable Gospels.

 
All Kinds of Tales
The first four hundred years of Christianity produced a variety of non-canonical writings about the incredible appearance of Jesus here on the planet earth. The non-canonical gospel accounts related to Jesus can be organized into the following categories:

Infancy Gospels
These texts were written in order to supplement information lacking in the four Gospels related to the childhood of Jesus. Early believers hungered for more information about this period of Jesus' young life, and these gospels sought to satisfy that hunger. Most of these stories about Jesus are based on the "Infancy Gospel of James" and the "Infancy Gospel of Thomas", and they appear in history well after the canonical Gospels (as they are written in response to these eyewitness accounts).

 
Jewish Gospels
There were many groups of Jewish converts in early Christianity who retained their strong Jewish identity. As a result, these groups typically upheld and maintained the Mosaic Law, and their gospels reflected this theological leaning. The "Gospel of the Ebionites", the "Gospel of the Hebrews" and the "Gospel of the Nazoreans" are the three texts representing this group. None of these texts have survived, but we do see references to them in letters written by Early Church Fathers who were critical of their theology and representation of the life of Jesus. 
 
Sayings Gospels
Some early non-canonical texts related to Jesus are nothing more than a collection of sayings lacking a narrative that ties these sayings together. The "Gospel of Thomas" is one such example. 
 
Passion Gospels
Several ancient texts are specifically focused on the trial , crucifixion and resurrection of Jesus. These accounts say nothing about His life prior to the passion. The "Gospel of Bartholomew" is one such example. 
 
Gnostic Writings
There are a number of ancient texts discovered in Gnostic collections (like the "Nag Hammadi Library") that affirm the Gnostic view of esoteric, hidden knowledge. These Gospels often appear early in history because these groups were already in existence and well developed even before Jesus was born. As a result, many Gnostic groups simply co-opted the narrative of Jesus for their own purposes. Many of these Gnostic documents portray Jesus in a series of dialogues, providing hidden knowledge intended for those few believers who were part of the sect. 
 
Competing and Altered Gospels
Some groups and sect leaders attempted to provide a competing view of Jesus, claiming that their view either included facts that were omitted in an earlier gospel, or excluded what they believed to be incorrect about an earlier gospel. These texts were often attacked by the Early Church Fathers as heretical, and most of these documents have been lost over the centuries. What we do know about them is what was described by the Church Fathers who wrote about them.

The Non-Canonical Legends
Let's take a look now at the non-canonical writings of the first several centuries to see exactly what they contain. While these accounts are late, unreliable, fictional stories related to Jesus, the authors repeatedly acknowledge, assume or express the truthful canonical facts about Jesus as the foundation for their own alterations. It is not, therefore, surprising that the documents (listed loosely here in their order of appearance historically), acknowledge the following canonical details (click the link for each document to read the summary for each text, the reason why we don't consider the text to be true, the areas in which the document agrees with the canonical Gospels, and the areas where they differ):

The Preaching of Peter (100-150AD)
This text acknowledges Jesus as the real, historical "Son of God" through whom which God created the universe and everything in it. The text also affirms that Jesus had many disciples, and from these disciples twelve were specifically chosen and commissioned to preach the Gospel. The Preaching of Peter corroborates Jesus' persecution at the hands of the Jews, His crucifixion, resurrection and ascension. The text also affirms the Christian claim that the Old Testament prophets predicted the coming and life of Jesus and the Biblical notion that only those who hear and believe are saved.

The Gospel of the Hebrews (100-150AD)
This text acknowledges Jesus as the "Son of God", born of a human mother and teaching spiritual truths to a number of disciples. John the Baptist is described as the man who baptized Jesus, and Jesus is recorded teaching about the importance of loving one another.

The Gospel of the Nazoraeans (100-180AD)
This text acknowledges the fact that Joseph and Mary took Jesus to Egypt as an infant, the fact that Jesus was baptized by John the Baptist and was tempted by the Devil, and the fact that He taught the Sermon on the Mount and the Lord's Prayer. The Gospel of the Nazoraeans also affirms that Jesus gathered disciples and dispatched them to teach and evangelize. It affirms the passion narrative, including the betrayal of Judas and the trial and crucifixion of Jesus.

The Secret Gospel of Mark (100-205AD)
This text acknowledges that Jesus performed miracles (such as restoring a dead man to life), had disciples and followers (James, John and Salome are mentioned specifically), and taught about the Kingdom of God.

The Traditions of Matthias (110-160AD)
This text acknowledges that Jesus was a wise teacher known commonly as the "Word", "Lord" and "Savior", who selected (found) those who were previously lost from God and taught a moral code of conduct that his disciples sought to embrace.

The Gospel of Basilides (120-130AD)
This text acknowledges the virgin conception of Jesus, and the fact that the baby Jesus was visited by Magi who followed a star. Hippolytus also describes Basilides as acknowledging the fact that Jesus carefully controlled the timing of his ministry, quoting Jesus' statement: "Mine hour is not yet come."

The (Greek) Gospel of the Egyptians (120-150AD)
This text acknowledges Jesus as a wise teacher who had disciples who considered His words to be the source of life. Jesus is described as the "Word", the "Lord" and the "Savior" who affirms the dualistic reality of the body and soul and the Trinitarian reality of the Father, Son and Holy Spirit. Jesus is seen as someone who is interested in teaching women specifically (an unusual attribute given the time and culture) and Salome is described as a target of His attention.

The Gospel of Cerinthus (120-150AD)
Without an extant Gospel that can be examined for similarities, it is not possible for us to determine how (if at all) the Gospel of Cerinthus may have affirmed details of the canonical Gospels.

The Dialogue of the Saviour (120-180AD)
This text acknowledges Jesus as the “only begotten son” of God, and the “Savior” and “Lord”. Jesus is also described as having many disciples (including Matthew, Mary and Judas). He is described as teaching these disciples about prayer, the creation of the universe and the end times.

The Gospel of Mary (120-180AD)
This text acknowledges Jesus as the "Savior" and the "Son of Man". Mary, Levi, Andrew and Peter are also described by name. Jesus is once again seen as the source of divine knowledge.

The Trimorphic Protennoia (120-180AD)
This text acknowledges Jesus as the “Perfect Son”, the “Christ”, the “only-begotten God” and the “Son of God”. Narrative details related to Jesus’ life are not a part of the text, but Jesus is described as a member of a triune Godhead (in this case, the Father, Mother and Son) and the virgin conception is (at least) inferred.

The Holy Book of the Great Invisible Spirit (120-180AD)
This text acknowledges God as triune in nature, but the Spirit is described as a “mother”. Interestingly, this member of the triune godhead is also a virgin. The member of the Godhead who is described as the “Son” is also described as the “Christ”. Jesus is only mentioned in the text in three places, but He is described as the “Son of God” and the “living one” who “possesses the life, and who came and crucified that which is in the law”.

The Apocryphon of John (120-180AD)
This text acknowledges the life, death, resurrection and ascension of Jesus. It also affirms that John was the brother of James and the son of Zebedee, and that John was an important disciple of Jesus (who is described as a Nazarene). Jesus is also given the title “Savior” (although the meaning of this term is different in Sethianism).

The Gospel of the Savior (120-180AD)
This text acknowledges Jesus as the “Savior” and as “Lord”, and the text recognizes that Jesus had a number of apostles and disciples. Andrew, John and Jude are mentioned by name. The “Savior” talks about the “cross” repeatedly and the fact that He will die for his friends. Much of the canonical teaching of Jesus is assumed by The Gospel of the Savior, and many phrases from the canonical Gospels of Mark, Matthew and John are either referenced or inferred (examples from The Gospel of the Savior: “But I do not remain alone, for my Father is with me, I and my Father are a single one,” “I am the Good Shepherd,” “You will flee, all of you, and leave me alone,” “For it is written, I will strike the shepherd and the sheep will be scattered.” In addition, the Gospel of the Savior includes references to the narrative portions of the canonical Gospels (including a quote from the passion narrative: “get up, let’s go, the betrayer is at hand.”) The Gospel of the Savior acknowledges that Jesus was God before he ever became a man (“I [was] divine, I became [human]”), and that He ascended to the heavens, where He took His place at the “right hand of the Father” and will sit upon His throne and judge the world.

The Second Apocalypse of James (130-150AD)
This text acknowledges Jesus as the "Lord", the "first son who was begotten", the "righteous one", the "life" and the "light". He is described as the judge of the world who attained a multitude of disciples while here on earth. He is acknowledged as a wise teacher who is the source of spiritual wisdom from God.

The Gospel of Marcion (130-150AD)
This text acknowledges the vast majority of Luke’s narrative. Jesus is described as a miracle worker who taught disciples, was crucified on the cross and resurrected from the grave. Many of the distinctive passages described uniquely by Luke are affirmed and repeated by Marcion.

The Gospel of Judas (130-170AD)
This text acknowledges Jesus as “the son of our God” and a miracle worker who formed a group of disciples. Jesus is seen as the reliable source of information about heaven and other spiritual matters. Like the canonical Gospels, the Gospel of Judas affirms that Judas was approached by the scribes to betray Jesus and that Judas received payment for his information about the location of Jesus.

The Gospel of Thomas (130-180AD)
This text acknowledges Jesus as a real person in history and affirms Him as a wise teacher. The teachings of Jesus are paramount in this text and nearly half of its sayings are repetitions and confirmations of teachings found in the canonical Gospels. The Gospel of Thomas affirms that Jesus had many disciples and mentions Peter, Matthew, Thomas and James by name. Other Biblical characters (Mary and Salome) are also corroborated, and the text also confirms that large crowds gathered to hear what Jesus had to say. Even though the text is simply a collection of sayings, the Gospel of Thomas confirms that Jesus was, at the very least, a wildly popular travelling teacher in the areas of Samaria and Judea. The text also affirms that Jesus had brothers and sisters and mentions John the Baptist by name.

The Gospel of the Ebionites (140-160AD)
This text acknowledges Jesus as the "Son of God" who had many disciples, including Peter, Matthew, John, James, Andrew, Philip, Bartholomew, James (the son of Alphaeus) and Thomas Thaddaeus, Simon the Zealot and Judas the Iscariot. It also affirms that Peter lived in Capernaum, that Jesus chose his disciples as he walked by the lake of Tiberias, that John the Baptist (son of Zecharias and Elisabeth) performed baptisms in the Jordan River during the days of Herod the King when Caiaphas was high priest, and that God the Father spoke from the heavens at Jesus’ baptism and described Jesus as His “beloved Son, in thee I am well pleased.”

The Infancy Gospel of James (140-170AD)
This text acknowledges identity of Mary and Joseph as Jesus' parents and the sequence of events leading up to the birth of Jesus, including the angel's visit to Mary, the virgin conception of Mary, the angel's declaration of this fact to Joseph in a dream, and the census that caused Joseph and Mary to travel to Bethlehem. It also affirms the arrival of the Magi, the sequence of events that led them to find the Christ child, and the response of Herod when the Magi did not return to him.

The Gospel of Truth (140-180AD)
This text acknowledges many of Paul’s letters (such as 1 Corinthians, 2 Corinthians, Galatians, Ephesians, and Colossians), many letters from other New Testament writers (such as 1 John, Revelation and Hebrews) and some of the canonical Gospels (such as the Gospel of John and the Gospel of Matthew). It also acknowledges the fact that Jesus was a wise teacher who far surpassed the teachers of his day. He is referred to as “the Savior” who came to redeem those who did not yet know the Father. The Gospel of Truth also affirms the parable of the lost sheep and describes Jesus as the “shepherd”. It also acknowledges the fact that Jesus was nailed to a cross.

The Apocryphon of James (150-180AD)
This text acknowledges that Jesus lived, died on the cross, and was resurrected (after which the dialogue of the text is supposed to have occurred). It also acknowledges that Jesus had twelve disciples, and that the life of Jesus was eventually recorded by these disciples. Jesus is described as the “Son of Man” and His death on the cross is mentioned. The Apocryphon also affirms that Jesus spoke in parables to his disciples, and it even recalls the parables of “The Shepherds”, “The Seed”, “The Building”, “The Lamps of the Virgins”, “The Wage of the Workers”, “The Double Drachma” and “The Woman” by name.

The Infancy Gospel of Thomas (150-185AD)
This text acknowledges Mary and Joseph as Jesus’ parents and the narrative begins as they are fleeing to Egypt to escape the persecution of Herod. Jesus is described as a miracle worker, even as a very young boy. The text also describes Jesus performing miracles on the Sabbath and drawing the wrath of those who observed this, just as He often did in the canonical Gospels. The Infancy Gospel of Thomas also describes a scene in which Jesus identifies Himself as “Lord”, claims that He existed “before all worlds” and predicts his death on the cross. Jesus is also described as wiser than the Rabbis, and the text also indicates that he was worshipped as God by those who saw His power.

The Gospel of Peter (150-200AD)
This text acknowledges Pilate and Herod by name, and indentifies Joseph (presumably of Arimathea) as the “friend of Pilate” who asked for Jesus’ body. The details of the Passion are then described in a manner similar to the canonical Gospels. Jesus is taunted and subjected to the crown of thorns and the purple robe. His opponents beat Him and slapped Him and ultimately crucified him between two thieves, placing a sign on His cross that read, “THIS IS THE KING OF ISRAEL”. His garments were divided and the executioners gambled for them. They did not break Jesus' legs as He hung on the cross, but instead gave Him gall and vinegar to drink. At the death of Jesus, the veil of the Temple was torn in two, and the sky became dark. Jesus was later removed from the cross and taken to Joseph’s tomb. Pilate assigned guards to Jesus’ tomb (the lead guard was named “Petronius”) but on the night before Resurrection Sunday, the tomb was visited by angels and Jesus was resurrected from the grave. The guards saw the stone being rolled from the grave, but the silence of the guards was purchased and, like the canonical Gospels , Mary and her “women friends” are the first to visit the tomb and speak to the angel. Three disciples of Jesus are mentioned specifically (Peter, Andrew and Matthew).

The Sophia of Jesus Christ (150-250AD)
This text acknowledges Jesus as “the Savior”, “the Holy One” and “the Lord” who had twelve disciples (and several women) who followed him. Philip, Thomas, Matthew, Bartholomew and Mary are mentioned by name, and the disciples are referred to as the “Holy Apostles”. The text acknowledges that Jesus died on the cross and was resurrected. The text also affirms that Jesus taught several significant lessons, including the Olivet Discourse, referred to as the lesson “he taught us about on the mountain called ‘Of the Olives’ in Galilee.” Several key statements of Jesus are quoted in the text as well, including "Peace be to you, My peace I give you" (John 14:27) and "Whoever has ears to hear, let him hear" (Matthew 11:15). Jesus is described as possessing the wisdom of God and as the source of all divine knowledge.

The Gnostic Apocalypse of Peter (160-210AD)
This text acknowledges Jesus as the “Savior” and the “Son of Man” and Peter is identified as one of His disciples. Jesus is described as a wise spiritual teacher with Divine knowledge. He makes several statements familiar to the canonical Gospels, including: "For people do not gather figs from thorns or from thorn trees, if they are wise, nor grapes from thistles" (Matthew 7:16). Jesus’ death on the cross is also referenced as part of the text, including the fact that he was pierced with nails.

The Gospel of Philip (180-250AD)
This text acknowledges Jesus as the “Christ”, the “Savior”, “Jesus the Nazorean, Messiah”, the “Son of Man” and the “Word” who clearly possesses the wisdom of God. It also identifies the followers of Jesus as “Christians” and acknowledges the existence of “disciples” and “apostles”. The Gospel of Philip also acknowledges that Jesus laid down his life to “ransom”, “save” and “redeem”, dying a sacrificial death on the cross and resurrecting from the dead. The text also acknowledges a few Biblical characters, including Mary and Joseph, Mary Magdalene and Philip. The text also acknowledges and quotes several passages from the canonical New Testament documents, including “He said, ‘My Father who is in secret’. He said, ‘Go into your chamber and shut the door behind you, and pray to your Father who is in secret’” (from Matthew 6:6), “He who sins is the slave of sin” (from John 8:34), “Love builds up” (from 1 Corinthians 8:1), “love covers a multitude of sins” (from 1 Peter 4:8), “Already the axe is laid at the root of the trees” (from Matthew 3:10), “If you know the truth, the truth will make you free” (from John 8:32) and “Every plant which my father who is in heaven has not planted will be plucked out.” (from Matthew 15:13).

The Second Treatise of the Great Seth (180-300AD)
This text acknowledges Jesus as the “Word”, the “Christ”, “Jesus Christ” and the “Son of Man”. Jesus is clearly venerated as the source of divine wisdom. The text also recognizes several elements from the Passion narrative, including the fact that Jesus was beaten with reeds, forced to wear a crown of thorns, nailed to a cross, and appeared to die. Simon (the Cyrene) is described as the man who “bore the cross on his shoulder” and the text describes the fact that the veil of the Temple was torn at the time of Jesus’ death. John the Baptist is also mentioned as part of the text.

The Book of Thomas the Contender (190-225AD)
This text acknowledges Jesus as “the Savior” and “the lord” in The Book of Thomas the Contender. He is clearly described as a wise teacher with many disciples (Thomas and Mathaias are named specifically). The text also describes Jesus’ command that his disciples must preach to those who have not heard the truth, and the Book of Thomas the Contender also contains a list of “woes” and “blesseds” that are remotely similar to those described in the Gospel of Luke and the Gospel of Matthew.

The Pistis Sophia (200-425AD)
This text acknowledges Jesus as a wise teacher who possesses the mysterious wisdom of God. He is also described as having many disciples and apostles. Several people from the canonical Gospels are mentioned by name, including, John the Baptist and his mother Elisabeth, several Mary’s, Martha, Salome, Philip, Peter, John, Andrew, Thomas, Matthew, James, Simon and Bartholomew. The Mount of Olives is once again described as the location for significant teaching by Jesus who is referred to as the “Savior”, the “Lord”, and “Rabbi”. Jesus is worshipped by his disciples and is described as the source of divine power and authority. He is pre-existent from eternity. In addition, Jesus is acknowledged as having died (although the cross is not mentioned) and having been resurrected. Several of His canonical expressions are echoed in the Pistis Sophia, including: “Be courageous. It is I, do not fear,” and “He who has ears to hear, let him hear.”

The Book of the Resurrection of Christ by Bartholomew the Apostle (200-550AD)
This text acknowledges Jesus as "all-powerful" and indentifies Him as the "First Born of the Father", “the Saviour”, the "Son of God", the "Holy Lamb" and the "Shepherd" who came from Heaven. Judas Iscariot is identified as the man who betrayed Jesus, and the crucifixion and the death of Jesus are acknowledged, along with the piercing of His side. The resurrection of Christ is also described, along with several details of the narrative that parallel the Biblical account. Jesus' body is recovered by Joseph of Arimathea, laid in a new tomb, wrapped in linen and anointed with oils and perfumes. An earthquake is describe and the tomb is visited by the women who followed Him during His ministry (including his mother Mary, Salome, Mary Magdalene, Mary and Martha). Jesus appeared to this group and His disciples after the resurrection and He ascended to Heaven, sitting at the right hand of the Father. Jesus’ disciples are acknowledged and named: Bartholomew (of course), Peter, Andrew, James, John, Philip, Thomas, Matthew, James son of Alphaeus, Simon Zelotes, Thaddeus, and Matthias.

The Questions of Bartholomew (200-550AD)
This text acknowledges Jesus as “Lord” and is the source of spiritual wisdom. The text acknowledges that Jesus was crucified on a cross and was resurrected. In addition, the darkness that occurred at the death of Jesus is mentioned. Jesus’ disciples are acknowledged, including Bartholomew, Peter, Andrew and John. The virgin conception of Jesus is acknowledged (although the text supports the notion that Mary was a perpetual virgin)

The First Apocalypse of James (250-325AD)
This text acknowledges Jesus as a wise teacher who possesses the knowledge of God and the secrets of heaven. He is called "Lord" and "Rabbi" and He is described as having many disciples and followers; Salome, Mary and Martha are mentioned by name. The crucifixion is also inferred.

The Gospel of Nicodemus and the Acts of Pilate (300-375AD)
This text acknowledges Jesus as the “Son of God”, the “Lord Jesus Christ” and the “Christ”. Jesus is described as having disciples (twelve of whom testify for him). The virgin conception of Jesus is affirmed as are the accusations from the Jews about His illegitimacy. The canonical details of the trial, crucifixion and resurrection of Jesus are acknowledged throughout the text. The characters from the narrative (Pilate, Herod, Annas, Caiaphas and Joseph of Arimathea) are named accurately. Pilate is reluctant to carry out the wishes of the Jews, Jesus is accused of healing on the Sabbath and claiming to be God, Pilate conducts his famous interrogation of Jesus and ultimately washes his hands of the matter just as described in the canonical Gospels. Pilate’s wife warns him on the basis of her dream, but Jesus is ultimately beaten, forced to wear the crown of thorns and then crucified between two criminals; He is pierced in the side and given vinegar to drink with gall. The darkness at the death of Jesus is described as an eclipse. The text also acknowledges that Joseph of Arimathea acquires the body of Jesus and places Him in the tomb. The tomb is sealed but Jesus is resurrected as the canonical Gospels maintain.

The History of Joseph the Carpenter (400-480AD)
This text acknowledges Jesus as “Jesus of Nazareth” the “Lord Jesus Christ”, “Saviour”, “Master”, “God”, “Christ” and “Son of God”. He is depicted as teaching on the Mount of Olives prior to His crucifixion and He mentions the crucifixion and resurrection specifically. He is described as having to “die for the Salvation of Adam and his posterity” and He commissions the apostles to declare the Gospel to the world. In turn, these apostles are said to be empowered by the Holy Spirit to accomplish the task. The narrative of Jesus’ nativity is then repeated in a manner befitting to the canonical Gospels. Mary is described as a young virgin at the time of the conception of Jesus and this conception is described as a “a mystery which transcends the grasp of created reason… which no creature can penetrate or understand, except myself, and my Father and the Holy Spirit, constituting one essence with myself.” The canonical claims are repeated here related to the visitation of the angel to Joseph, proclaiming the conception of Jesus and the need to flee to Egypt. Herod is also identified and John the Baptist’s martyrdom is mentioned. Jesus’ young life is also described briefly and Jesus is described as obedient to His parents.

The Arabic Gospel of the Infancy of the Savior (450-550AD)
This text acknowledges Jesus as “Master”, “Saviour”, the “Lord Jesus Christ” and “Savior of the World”. He is described as a miracle worker who harnesses the power of God from a very young age. He is also described as incredibly wise beyond His years and as someone who continues to stump the Rabbis and teachers. The canonical nativity narrative is repeated here: Joseph and Mary return to Bethlehem for the census, Jesus’ birth is heralded by angels, the Shepherds celebrate in the fields, Jesus is visited by Magi who bring gifts and adore Him, Herod attempts to destroy Jesus and the Holy family eventually escapes to Egypt. Following the birth of Jesus, the story of Simeon’s adoration is repeated in this text. Other theological concepts (such as the Trinity) are affirmed as well. The text ends where the canonical Gospels pick up the story of Jesus, at His baptism and the beginning of His public ministry.

The Infancy Gospel of Pseudo-Matthew (750-850AD)
This text acknowledges Mary as a virgin who was visited by an angel who told her about the miraculous coming of Jesus. Joseph discovered her pregnancy but is also visited by an angel. In agreement with the canonical Gospels, Joseph and Mary return to Bethlehem for the census, and a star miraculously marked the event of Jesus’ birth. After Jesus’ birth, Mary placed Him in the stall of a stable and “Symeon” and Anna later adore Him. The persecution of Herod and the murdering of the children is repeated here, and an angel warns Joseph as in the Biblical narrative. Once again, the Holy Family escapes to Egypt.

Not An Alternative Story
When examining eyewitness accounts of an event, it's important to investigate and discover if there are any alternative accounts that contradict the essential statements of the primary eyewitnesses. There will always be small variations in the accounts between witnesses, (even truthful witnesses), but these are typically attributed to the perspective, and purpose of each witness.

Skeptics sometimes offer the non-canonical stories related to Jesus as evidence that there were eyewitnesses who saw something very different than what is recorded by the alleged Biblical eyewitnesses. The non-canonical gospels and documents are offered as a sort of competitive, alternate account, or as additional mythology in a long line of ancient mythologies regarding Jesus. It's important to remember, however, that the communities that possessed non-canonical accounts did not always deny the truth of the Biblical account. The non-canonical legends did not always compete for the hearts and souls of people seeking to understand who Jesus was. Instead, these legends and distortions of Jesus existed primarily alongside the Biblical records that they assumed as their foundation. As an example, the writings discovered in Nag Hammadi (Egypt) in 1945 are sometimes seen as a competitive alternative account of Jesus. This perception is often amplified by the fact that none of the canonical books of the Bible were discovered with the 50 (or more) texts that were recovered alongside the Gospels of Thomas and Philip.

The Nag Hammadi collection certainly does acknowledge, however, the pre-existent narrative f the Biblical Gospels. The Nag Hammadi collection was most likely assembled and buried in response to the Easter Letter of Athanasius in 367AD. In this letter, Athanasius acknowledged that there were a number of groups who had "fabricated books... to which they give the names of Saints", and he described these texts as " an invention of heretics, who write them when they choose, bestowing upon them their approbation, and assigning to them a date, that so, using them as ancient writings, they may find occasion to lead astray the simple." As a result, he wrote a letter to the Church at large to remove the apocryphal texts from their midst and use only the reliable eyewitness texts (His list is identical to the twenty-seven book canon we presently possess). He described the reliable documents as the "fountains of salvation, that they who thirst may be satisfied with the living words they contain. In these alone is proclaimed the doctrine of godliness" and he warned that "no man add to these, neither let him take ought from these."

It's no surprise then that the Nag Hammadi collection fails to include a single canonical book from Athanasius' list of twenty-seven, even though most of the texts acknowledge or rely on the canonical documents as their foundation. The Nag Hammadi texts were those that were discarded in response to Athanasius' letter, and they reflect the growing desire to return to the truth of the Biblical account we have today.

The Truth Is In There
The non-canonical legends and distortions of Jesus do contain a significant measure of truth, and that really shouldn't surprise us. Imagine that you are investigating a robbery and you are interviewing the primary suspect in the case. You've already got the surveillance video showing that he committed the crime, his fingerprints are present on the counter, and you've got several eyewitnesses that corroborate the fact that he robbed the convenience store in question. But when you ask him about his involvement in the robbery, he denies committing the crime and says, instead, that he was only there in the store to get some change for the parking meter located outside. OK, he's just lied to you, hasn't he? He's denied an essential truth about his activity. But in doing so, he has admitted a number of truths that your reliable eyewitnesses also affirm and acknowledge. He's acknowledged the fact (as reported by eyewitnesses and the video) that he was present in the store. He's also acknowledged the fact (as reported by eyewitnesses and the video) that he was present in the store at the time of the robbery. Finally, he's acknowledged the fact (as reported by eyewitnesses and the video) that he was doing some sort of business with the store clerk! Now, he's obviously changed a significant portion of the narrative to accomplish something that is important to him. He's distorted the truth to achieve an end. But along the way, he's included several true statements. This is often the nature of a good lie; effective lies are often built on a foundation of truth.

So it shouldn't surprise us that the non-canonical legends and distortions of Jesus also include the foundation of what we now is true about the life of Jesus. Even if the four canonical Gospels were lost to us, we could assemble the following narrative from what is described in the non-canonical legends and distortions (and we've purposely excluded the Gospel of Marcion because it is so similar to the Gospel of Luke):

We Would Learn This About Jesus' Birth
Jesus was pre-existent before the universe was created (PP, GS, IGT, PS)
The Old Testament prophets predicted the coming of Jesus (PP)
Mary was visited by an angel who announced the pregnancy (IGJ, IGPM)
Mary conceived miraculously while still a virgin (GB, TP, IGJ, QB, GNAP, HJC, AGI, IGPM)
Joseph discovered her pregnancy but was also visited by an angel (IGJ, HJC, IGPM)
Joseph and Mary returned to Bethlehem for the census (IGJ, AGI, IGPM)
A star miraculously marked the event of Jesus’ birth (GB, IGPM)
Jesus’ birth was heralded by angels (AGI)
Jesus’ birth caused the Shepherds to celebrate in the fields (AGI)
After Jesus’ birth, Mary placed Him in the stall of a stable (IGPM)
The baby Jesus was visited by Magi who bring gifts (GB, IGJ, AGI)
Simeon and Anna adored Jesus and spoke a blessing (AGI, IGPM)
Herod was king at the time of Jesus’ birth (IGJ, IGT, HJC, AGI, IGPM)
The Magi fled without returning to Herod (IGJ)
Herod murdered the children in an effort to destroy Jesus (IGT, AGI, HJC, IGPM)
An angel warned Joseph about the coming persecution of Herod (HJC, IGPM)
The Holy Family escaped to Egypt (GN, AGI, IGPM)
The journey to Egypt fulfilled the OT prophecy: 'Out of Egypt have I called my son' (GN)

We Would Learn This About Jesus' Childhood:
Jesus was incredibly wise even as a child (GTr, IGT, AGI)
Jesus stumped His teachers as a boy (GTr, IGT, AGI)
Jesus was obedient to His parents (HJC)
Jesus had brothers and sisters (GTh)

We Would Learn This About Jesus' Baptism:
John the Baptist performed baptisms in the Jordan River during the days of Herod the King when Caiaphas was high priest (GEb)
Jesus was baptized by John the Baptist (GH, GN, GEb, AGI)
God the Father spoke from the heavens at Jesus’ baptism and described Jesus as His son (GH, GEb)
Jesus was tempted by the Devil in the wilderness (GN)

We Would Learn This About Jesus' Followers:
Jesus had many disciples and apostles (PP, GMa, GN, DS, GS, GJ, AJa, SJC, BRCBA, GPh, PS, QB), including:

Peter (GTh, GM, GEb, GPe, GAP, BRCBA, PS, QB)
Andrew (GM, GS, GEb, GPe, BRCBA, PS, QB)
Philip (GEb, SJC, BRCBA, GPh, PS)
James (GMa, GTh, Ajo, GEb, BRCBA, PS)
John (GMa, AJo, GS, GEb, BRCBA, PS, QB)
Matthew (GTh, DS, GM, GEb, GPe, SJC, BRCBA, BTC, PS)
Simon (GEb, BRCBA, PS)
James the son of Alphaeus (GEb)
Thomas (GTh, GEb, SJC, BRCBA, BTC, PS)
Bartholomew (GEb, SJC, BRCBA, PS, QB)
Judas Iscariot (DS, GEb)

He chose some of these disciples when He walked by the sea (GEb)
Jesus' disciples sought to follow his teaching (TM GGE, GTh, GM, GJ, SJC, GAP, BRCBA, GPh, STGS, PS, QB)
Peter lived in Capernaum (GEb)
Others also knew Jesus (GMa, GGE, GTh, DS, SJC, GPh, STGS, PS), including:

Jude (GS)
John the Baptist (GTh, STGS)
Mary (GTh, DS, GM, PS)
Martha (PS)
Mary Magdalene (SJC, GPh)
Salome (GMa, GGE, GTh, PS)
Elisabeth (PS)

John the Baptist was murdered by Herod (HJC)

We Would Learn This About Jesus' Teaching:
Jesus searched for those who were previously lost from God (TM)
Jesus taught at the Mount of Olives (SJC, PS, HJC)
Jesus taught the Sermon on the Mount (GN)
Jesus was a wise teacher (GMa, TM, GGE, GTh, GJ, SJC, GAP, BTC, PS, QB)
Jesus was the source of Divine wisdom (GMa, GGE, GM, GJ, SJC, GAP, BRCBA, GPh, STGS, PS, QB)
Jesus taught about prayer (GN, DS)
Jesus taught about morality (TM)
Jesus taught that we should love one another (GH)
Jesus taught about the end times (DS)
Jesus taught that those who hear and believe are saved (PP)
Jesus made many important statements (GTh, SJC, GPh, BTC, PS), including:

“Be courageous. It is I, do not fear,” (PS)
"Peace be to you, My peace I give you" (SJC)
“He who has ears to hear, let him hear.” (GTh, SJC, PS)
"For people do not gather figs from thorns or from thorn trees, if they are wise, nor grapes from thistles" (GAP)
“My Father who is in secret…Go into your chamber and shut the door behind you, and pray to your Father who is in secret” (GPh)
“He who sins is the slave of sin” (GPh)
“Already the axe is laid at the root of the trees” (GPh)
“If you know the truth, the truth will make you free” (GPh)
“Every plant which my father who is in heaven has not planted will be plucked out.” (GPh)
“But I do not remain alone, for my Father is with me, I and my Father are a single one,” (GS)
“You will flee, all of you, and leave me alone,” (GS)
“For it is written, I will strike the shepherd and the sheep will be scattered.” (GS)
"Recognize what is in your sight, and that which is hidden from you will become plain to you. For there is nothing hidden which will not become manifest." (GTh)
"For what goes into your mouth will not defile you, but that which issues from your mouth - it is that which will defile you." (GTh)
" Therefore I say to you, if the owner of a house knows that the thief is coming, he will begin his vigil before he comes and will not let him into his house of his domain to carry away his goods." (GTh)
"No prophet is accepted in his own village" (GTh)
"For no one lights a lamp and puts it under a bushel, nor does he put it in a hidden place, but rather he sets it on a lampstand so that everyone who enters and leaves will see its light." (GTh)
"If a blind man leads a blind man, they will both fall into a pit." (GTh)
"You, however, be as wise as serpents and as innocent as doves." (GTh)
"Whoever blasphemes against the Father will be forgiven, and whoever blasphemes against the Son will be forgiven, but whoever blasphemes against the Holy Spirit will not be forgiven either on earth or in heaven." (GTh)
"Among those born of women, from Adam until John the Baptist, there is no one so superior to John the Baptist that his eyes should not be lowered (before him). Yet I have said whichever one of you comes to be a child will be acquainted with the Kingdom and will become superior to John." (GTh)
"It is impossible for a servant to serve two masters; otherwise he will honor the one and treat the other contemptuously." (GTh)
"Do not let your left hand know what your right hand is doing." (GTh)
"Show me the stone which the builders have rejected. That one is the cornerstone." (GTh)
"The harvest is great but the laborers are few. Beseech the Lord, therefore, to send out laborers to the harvest." (GTh)
"[The foxes have their holes] and the birds have [their] nests, but the Son of Man has no place to lay his head and rest." (GTh)
"Why do you wash the outside of the cup? Do you not realize that he who made he inside is the same one who made the outside?" (GTh)
"Do not give what is holy to dogs, lest they throw them on the dung-heap. Do not throw the pearls to swine, lest they grind it [to bits]." (GTh)
"He who seeks will find, and [he who knocks] will be let in." (GTh)
"Those here who do the will of My Father are My brothers and My mother. It is they who will enter the Kingdom of My Father." (GTh)
"Give Caesar what belongs to Caesar, give God what belongs to God, and give Me what is Mine." (GTh)
"Whoever does not hate his father and his mother as I do cannot become a disciple to Me. And whoever does [not] love his father and his mother as I do cannot become a [disciple] to Me." (GTh)
"Mine hour is not yet come." (GB)
"Blessed are the poor, for yours is the Kingdom of Heaven." (GTh)
"Blessed is the man who has suffered and found life." (GTh)
"Blessed are they who have been persecuted within themselves. It is they who have truly come to know the Father." (GTh)
"Blessed are the hungry, for the belly of him who desires will be filled." (GTh)

Jesus taught in parables (GTh, GTr, AJa), including:

The parable of the "Lost Sheep" (GTh, GTr, AJa)
The parable of the "Lamps of the Virgins" (AJa)
The parable of the Workers and Their Wages" (GTh, AJa)
The parable of the "Double Drachma" (AJa)
The parable of the "Woman" (AJa)
The parable of the "Sower" (GTh)
The parable of the "Mustard Seed" (GTh)
The parable of the "Pearl" (GTh)
The parable of the "Leaven" (GTh)
The parable of the "Hidden Treasure" (GTh)
The parable of the "Wineskins" (GTh)
The parable of the "Rich Young Ruler" (GN)

Large crowds gathered to hear what Jesus had to say (GTh)

We Would Learn This About Jesus' Miracles:
Jesus was the source of Divine power and authority (GJ, IGT, GAP, BRCBA, PS)
Jesus was a miracle worker (GMa, GJ, IGT, AGI)
Jesus raised a dead man from the grave (GMa)
Jesus was worshiped as God by those who saw His Power (IGT, PS)
Jesus claimed to be God (GNAP)
Jesus healed on the Sabbath (GM, IGT, GNAP)
Jesus predicted His death on the cross (IGT)

We Would Learn This About Jesus' Opposition:
The Jews implied that Jesus was born illegitimately (GNAP)
The Jews were angered by Jesus (IGT, GAP)
Jesus carefully controlled the timing of his final journey to Jerusalem (GB)
Jesus was betrayed by Judas Iscariot (GN, GS, BRCBA)
Judas received payment to provide information about Jesus' whereabouts (GJ)

We Would Learn This About Jesus' Trial:
Jesus was tried by those who opposed Him (GNAP)
Pilate was governor (GPe, GNAP)
Pilate interrogated Jesus as part of the trial (GNAP)
Pilate’s wife warned him on the basis of a dream (GNAP)
Pilate was reluctant to carry out the desires of the Jews (GNAP)
Pilate washed his hands of the matter (GNAP)
Herod was king (GPe, GNAP)
Annas was a high priest of the Jews (GNAP)
Caiaphas was a high priest of the Jews as well (GNAP)
Jesus was beaten (PP, GPe, STGS, GNAP)
Jesus was forced to wear a crown of thorns (GPe, STGS, GNAP)
Jesus was forced to wear a purple robe (GPe)

We Would Learn This About Jesus' Crucifixion:
Simon (the Cyrene) carried the cross (STGS)
Jesus was crucified (PP, GN, HBGIS, GS, GTr, AJa, SJC, GAP, BRCBA, GPh, STGS, QB, PS, GNAP, HJC)
Jesus was crucified on a cross (PP, GS, GTr, AJa, SJC, GPh, STGS, QB)
Jesus was crucified between two criminals (GPe, GNAP)
Nails pierced the hands and feet of Jesus (GTr, GAP)
Jesus was also pierced in the side (BRCBA, GNAP)
Jesus was given vinegar to drink with gall (GPe, GNAP)
They did not break Jesus' legs (GPe)
They placed a sign on His cross that read, “THIS IS THE KING OF ISRAEL” (GPe)
The executioners gambled for Jesus' clothing (GPe)

We Would Learn This About Jesus' Death and Burial:
Jesus died (AJo)
Jesus died to save (redeem) mankind (GS, GTr, GPh, HJC)
Great darkness overtook the land at the time of Jesus’ death (GPe, QB, GNAP)
The veil of the Temple was torn at the time of Jesus’ death (GPe, STGS)
Joseph of Arimathea asked for Jesus’ body (GPe, BRCBA, GNAP, HJC)
Jesus was buried in Joseph’s tomb (GPe, BRCBA, GNAP, HJC)
The tomb was sealed (GNAP)
The tomb was guarded (GN, GPe, GNAP)
A great earthquake occurred (BRCBA, GNAP)
An angel descended from heaven (GPe, GNAP)
The stone was rolled away from the tomb (GPe, GNAP)

We Would Learn This About Jesus' Resurrection and Ascension:
Jesus was resurrected from the dead (PP, AJo, AJa, GPe, SJC, BRCBA, GPh, PS, QB, HJC)
The women visited the tomb (GPe, BRCBA, GNAP), including:

Mary, the mother of Jesus (GPe, BRCBA)
Salome (BRCBA)
Mary Magdalene (BRCBA)
Mary and Martha (BRCBA)

The women spoke with the angel (GPe, GNAP)
The tomb was empty (BRCBA, GNAP)
The guards were paid to be silent (GPe)
Jesus appeared to his followers after the resurrection (BRCBA, GNAP)
Jesus ascended to Heaven (AJo, GS, BRCBA, GNAP)
Jesus is seated at the right hand of the Father (GS, BRBCA)
Jesus will judge the world (GS)

We Would Learn This About Jesus' Commission:
Jesus commissioned the disciples to preach the Gospel (PP, GN, BTC, HJC)
The disciples were empowered by the Holy Spirit (HJC)
Followers of Jesus were known as “Christians” (GPh)

We Would Learn This About Jesus Titles:
Jesus was called the "First Born of the Father" (BRCBA)
Jesus was called the "Only Begotten Son" (DS)
Jesus was called “Jesus of Nazareth” (GPh, HJC)
Jesus was called “Rabbi” or "Teacher" (PS)
Jesus was called “Master” (HJC, AGI)
Jesus was called “Savior” (TM, GGE, DS, GM, AJo, GS, GTr, SJC, GAP, BRCBA, GPh, BTC, PS, BRCBA, HJC, AGI)
Jesus was called “Messiah” (GPh)
Jesus was called the "Holy One" (SJC)
Jesus was called the "Holy Lamb" (BRCBA)
Jesus was called “Christ” (TP, HBGIS, GPh, STGS, GNAP, HJC)
Jesus was called “Lord” (TM, DS, GS, IGT, SJC, BTC, PS, QB, GNAP, AGI)
Jesus was called the "Shepherd" (GTr, BRCBA)
Jesus was called "Son of Man" (PP, GM, AJa, GAP)
Jesus was called “Son of God” (TP, HBGIS, GJ, GEb, BRCBA, GNAP, HJC)
Jesus was called “Word” (TM, GGE, GPh, STGS)
Jesus was called the "Only Begotten God" (TP)
Jesus was called “God” (HJC)

But They Had Reasons to Add More
If all we had were the heretical, Gnostic, apocryphal, or fragmental distortions and legends related to Jesus, we could still assemble the truth amidst the lies. The truth is in there. But, just like our robbery suspect, the authors of these additional accounts have denied or twisted something in order to achieve a specific purpose:

Some tried to convince us that Jesus selected specific disciples and provided them with additional hidden, esoteric knowledge that was necessary if for anyone to escape the clutches of the material world. These writers often denied that Jesus' death on the cross accomplished salvation for all of us, but instead maintained that their own privileged knowledge and wisdom was necessary.

Some tried to convince us that the material world was so fallen that God Himself could never take on a material body. These writers described Jesus as either a purely spiritual being who only appeared to be physical, or as a physical being who only temporarily held the divinity of God. They often denied that Jesus died physically on the cross (maintaining that the death was an illusion of some sort), or denied that Jesus was God from birth (sometimes rejecting the virgin conception or maintaining that took on the nature of God - the Christ - at the point of his baptism).

Some tried to convince us that Jesus was simply another Divine incarnation. These writers previously believed that figures like Seth, Adamas, Oroiael (and others) were also incarnations of God on earth, and crafted texts that placed Jesus within their pre-existing view of God. They often included Sethian or other heretical views related to the creation of the cosmos into their sacred texts.

Some tried to convince us that there were important details missing from the canonical Gospel accounts related to the childhood of Jesus. These writers were often writing from the north African continent and focused on Jesus' childhood in Egypt. They often described a young Jesus that is remarkably similar to the mythological "trickster" gods and "child-gods" that were common to the groups they were trying to evangelize.

The non-canonical authors started with the truth as originally described by the eyewitnesses, then purposely modified this truth to create the distortions they were looking for. Like the robber in our hypothetical scenario, they attempted to create a convincing fabrication by subtly altering the truthful facts.

These authors were not, however, eyewitnesses to the life of Jesus. There are no competing true eyewitness accounts that describe something other than what we learn in the four canonical Gospels. Instead, we simply have a collection of late legends, distortions and stories; works of fiction written upon the foundational truth of the reliable eyewitness accounts.