1127:. The first heaven, across the Acherusian Lake, is the "City of Christ" where the blessed will reside for eternity, presumably after the millennial age. Paul does find some dwelling in the City already, such as the Biblical prophets of Judaism and the patriarchs of the twelve tribes. Outside the city are ascetics who were too proud of their asceticism, and are forced to wait for entry until Christ returns and their pride is appropriately chastened. The city itself is subdivided into twelve layers, with things becoming continually better and better the closer to the center inhabitants get. Those who deny themselves physical pleasure in the mortal world are rewarded wildly in the afterlife with better places in the City of Christ, closer to the center. Finally, after the tour of hell, Paul returns to "Paradise" in chapters 45–51, but it is unclear if this means the third layer again, heaven in general, or a new fourth layer. There Paul meets other Biblical figures, some of which were described as already being in other layers in the earlier passages. It is possible that this account was originally from a separate story that was combined into the Apocalypse of Paul, as it does not entirely cohere with the earlier vision of Heaven.
1038:
were a major issue. The
Apocalypse of Paul was written much later when Christianity had become the accepted and majority religion of the Roman Empire. As such, much of its focus is not on external issues, but rather issues internal to Christianity. More devout and ascetic Christians will be rewarded additionally in heaven beyond what is given to more passive Christians; Christians who err in some manner, whether by heresy, or a failure to uphold ascetic vows, will be condemned to hell. The text gives little to no discussion to non-Christians, seemingly considering them irrelevant; its Hell is one of punishment for faulty Christians.
38:
687:
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624:
1222:, and was widely copied, with extensive variation coming into the tradition as the text was adapted to suit different historical and cultural contexts; by the eleventh century, there were perhaps three main independent editions of the text. From these diverse Latin texts, many subsequent vernacular versions were translated, into most European languages, prominently including German and Czech.
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Sunday. Manuscripts include variants of the ending: A Coptic manuscript instead describes it as specifically Easter, albeit with a 50-day period afterward, possibly in addition to the Sunday off; the Greek
Apocalypse of the Virgin specifically excludes damned Jews from this mercy; and an Armenian manuscript has all sinners released from hell unconditionally.
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monitor men and describe to God these human activities every morning and every night. Paul watches as both a righteous man and a sinner die, and the reports of the dead sinner's watcher angel are used against him. Paul then turns to the gates and is led by the angel into the third heaven, where he
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are torn to shreds by beasts eternally while also on fire. Church leaders and theologians who preached incorrect doctrine or were simply incompetent in their positions are punished with torture. For example, a church reader who failed to implement the word of God he read during church services in
1206:
Compared to many apocryphal works, the
Apocalypse of Paul has an unusually large number of manuscripts to draw from, evincing its popularity. Greek copies of the text are rare, however; those that exist contain many omissions. Of the Eastern versions – Syriac, Coptic, Amharic, Georgian, and
1185:
Sozomen wrote that the text was popular with monks, which makes sense given the work's sharp focus on them and how their fates differ from ordinary
Christians. Those who successfully live an ascetic lifestyle are rewarded far beyond ordinary Christians; those who live an ascetic lifestyle but are
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that their suffering might be lessened. In responses to the pleas of Paul (or the Virgin Mary in the
Apocalypse of the Virgin), Michael, the elders, and the living Christians on Earth, Jesus agrees to release those in hell from their suffering on the day of his resurrection—presumably every
1168:
One theological oddity is that the text portrays
Christians, the angels, and Paul as more merciful than God. Paul expresses pity for those suffering in Hell, but Jesus rebukes him and says that everyone in Hell truly deserves their punishment. The Archangel Michael says he prays continuously for
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as influences on the work. Nevertheless, the accounts of Heaven and Hell in the
Apocalypse of Paul differ from its predecessors in some major ways. The Apocalypse of Peter was written during a period when Christians were a minority struggling to gain adherents, and tensions with pagans and Jews
1114:
The
Apocalypse of Paul goes into considerably more detail than the Apocalypse of Peter on the nature of heaven. In chapters 20–30, heaven has three divisions. "Paradise" is the third heaven and where Paul arrives first, but it is not closely described. Paul then descends into the second
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while failing to show charity are given new habits of pitch and sulphur, serpents are wrapped around their necks, and fiery angels physically beat them. The worst punishments ("seven times worse" than those described so far) are reserved for theologically deviant
Christians, such as those who
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his own life is thrown into a river of fire while an angel slashes his lips and tongue with a razor. Unholy nuns are thrown into a furnace of fire along with a bishop as punishment (in one Latin manuscript, likely a later addition). Failed ascetics are also punished; those who ended their
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After a discovery narrative that explains the work was found under a house in Tarsus, Paul visits the third heaven. There, the sun, moon, stars, sea and land complain to God of mankind's sinfulness. God has shown forbearance only to allow humanity to convert and repent.
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wrote that he investigated this claim, and an elderly priest of Tarsus had no recollection of such a bizarre event occurring; rather, it was transparently an attempt to explain how a "new" work of Paul could be published.) The author may have been familiar with
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maintained its popularity (hence the large numbers of copies, especially Latin ones), and its importance was great in the 8th–15th centuries. It was one of the most influential sources of medieval thought on the nature of the afterlife.
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is lost, although fragmentary versions still exist. Using later versions and translations, the text has been reconstructed, notably from Latin and Syriac translations, the earliest being a seventh-century
Iranian Syriac codex known as
1146:
but then fornicated; and Christians who "slandered" other Christians while in church. Christians who failed to pay attention as the word of God was read in Church are forced to gnaw on their tongues eternally. Christians who commit
945:. While the work was not accepted among Church leaders, it was quite commonly read in the Middle Ages and helped to shape the beliefs of many Christians concerning the nature of the afterlife. At the end of the text, Paul or
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Christians while they are alive, and weeps for the torments the failed Christians endure after it is too late. The twenty-four elders on thrones (presumably the 12 apostles and the 12 patriarchs) as well as the
1756:
1629:
Maier, Harry O. (2007). "Review of Die Visio Pauli: Wege und Wandlungen einer orientalischen Apokryphe im lateinischen Mittelalter, unter EinschluĂź der alttschechischen und deutschsprachigen Textzeugen".
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are condemned, the Apocalypse of Paul goes beyond this. Various "bad" Christians are made to stand in a river of fire, including Christians who left the church and argued; Christians who took the
957:
The author of the work is unknown. The book opens with a discovery narrative that explains that while the Apostle Paul wrote it, the book was then buried beneath the foundations of a house in
598:
1009:. A few scholars date the book earlier, to the middle of the 3rd century, and suggest that only the introduction was written in the late 4th century in a "second edition" of the work.
1426:
1422:
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believe that Jesus's Second Coming will be a "spiritual" resurrection rather than a "physical" resurrection, or who deny that Jesus came in the flesh (
961:(Paul's hometown) for centuries until an angel ordered the compiler to dig it up. The book claims this discovery happened during the reign of Emperor
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before their appointed time are taunted by abundant food and water just out of reach as they lie parched and starving in hell. Those who wore the
1165:). The exact nature of their punishment is left to the imagination; an awful stench rises from a sealed well that hints of their torment below.
1736:
1207:
Karshuni (Arabic) – the Syriac are considered to be the most reliable. There is an Ethiopic version of the work which features the
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too proud are forced to wait for their reward; and those who attempt but fail at an ascetic lifestyle are punished with eternal torture.
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The author of the Apocalypse of Paul was probably Egyptian. Kirsti Copeland argues that it was more specifically composed at a
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heaven afterward, the "Land of Promise", a reinterpretation of the "land of milk and honey" (in heaven, rather than the
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1272:(ii. 28), Dante mentions the visit of the "Chosen Vessel" to Hell, presumably a reference to Paul's earlier trip. The
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also make intercession for the inhabitants of hell. The Christian friends and family of those in Hell also make
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352:
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An English translation of the Latin text based on the M. R. James version, but removing the archaic phrasings.
1421:. It is possible that Dante was also inspired by this verse directly rather than the Apocalypse of Paul (e.g.
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965:(reigned 379–395), giving a good estimate of roughly when the narrative appeared. (The Christian author
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New Testament Apocrypha: Volume Two: Writings Relating to the Apostles; Apocalypses and Related Subjects
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949:(depending on the manuscript) manages to persuade God to give everyone in Hell a day off every Sunday.
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is also considered to have influenced the description of Grendel's home in the Old English poem
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1202:. This Paris manuscript was used as the basis for M. R. James's translation and analysis.
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wrote he investigated it personally and also found it inauthentic; and the 6th century
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also influenced a range of other texts. It is particularly noted for its influence on
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In hell, those punished are Christians who have erred. While some usual sins such as
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seems to draw from the Apocalypse of Paul, which itself then influenced the works of
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Journeys to Heaven and Hell: Tours of the Afterlife in the Early Christian Tradition
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Visio Sancti Pauli: The history of the Apocalypse in Latin, together with nine texts
901:, literally "Revelation of Paul"; more commonly known in the Latin tradition as the
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An 8th or 9th century French codex containing a Latin version. The title reads
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1119:) which is seemingly a holding area for deceased saints who are waiting on the
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the root of all evil and the worst sin. It also describes and names various
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Lost Christianities: The Battles for Scripture and the Faiths We Never Knew
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denounces the Armenian version as the work of heretics. Despite this, the
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1472:"The Wise, the Simple, the Pachomian Koinonia and the Apocalypse of Paul"
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1025:. The author seems to be familiar with the "Book of the Watchers" in the
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Chapter 12, where Paul discusses how he knew of a person who visited the
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1723:
Apocalypse of Paul: A New Critical Edition of Three Long Latin Versions
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all date it to the late 4th century. The text had to exist by 415, as
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3–6. Prologue: Appeal of creation to God against the sin of man.
1603:
The Fate of the Dead: Studies on the Jewish and Christian Apocalypses
1540:. New Haven and London: Yale University Press. p. 95–110.
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1672:, rev. edn (Toronto: University of Toronto Press, 2003), pp. 38-41.
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11–18. Deaths and judgements of the righteous and the wicked.
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1772:, overview and bibliography by Stephen C. E. Hopkins. NASSCAL:
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1282:(whether directly or indirectly, possibly via the Old English
41:
A 7th century Iranian codex containing a Syriac version, from
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1042:
1313:
argued that it might originate from Jerusalem or Palestine;
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31–44. Hell. Paul obtains rest on Sunday for the lost.
1344:"Un manuscrit syriaque de Téhéran contenant des apocryphes"
1022:
1693:. Studies on Early Christian Apocrypha 9. Leuven: Peeters.
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Ancient writers are generally hostile to the Apocalypse.
1405:. Philadelphia: Westminster Press. p. 755–759.
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The lost Greek original was translated into Latin as the
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called it a fraud that the true church does not accept;
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The text is primarily focused on a detailed account of
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19–30. First vision of Paradise, including lake
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7–10. The report of the angels to God about men.
1268:, who seems to have been familiar with the work. In
1721:; Hilhorst, Anthony (1997). Cramer, Patrick (ed.).
1717:
1666:
Pride and Prodigies: Studies in the Monsters of the
1561:Casey, Robert P. (1933). "The Apocalypse of Paul".
1242:lists it as an apocryphal writing to be rejected.
1065:The chapters of the text are roughly organized as:
1691:The Visio Pauli and the Gnostic Apocalypse of Paul
1321:dismisses both of these possibilities as unlikely.
978:; the work implies that person was Paul himself.
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1041:The text is heavily moralistic, and considers
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1106:meets Elijah and Enoch, and is given a tour.
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1005:makes a disparaging comment about it in his
1702:. New York: Italica Press. pp. 13–46.
1605:. Brill Publishing. pp. 141–142, 337.
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1735:: CS1 maint: location missing publisher (
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1459:. London: Christophers. pp. 3–5, 91.
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925:. The full original Greek version of the
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1501:. Oxford University Press. p. xiv.
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36:
1700:Visions of Heaven and Hell Before Dante
1091:45–51. Second vision of Paradise.
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1288:Legend of the Purgatory of St. Patrick
1173:described in God's throne room in the
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1385:
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1377:
1725:. Cahiers d'orientalisme 21. Geneva.
917:) is a fourth-century non-canonical
1096:Introduction: The sinfulness of man
24:
1679:
1564:The Journal of Theological Studies
1374:
1317:suggested Syria as a possibility.
1200:INCIPT VISIO SANCTI PAVLI APOSTOLI
1109:
1069:1, 2. Discovery of the revelation.
986:
985:in Egypt between 388 and 400
25:
1835:
1744:
1689:; Czachesz, István, eds. (2007).
74:First page of the Gospel of Judas
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1140:women having sex before marriage
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622:
544:Xanthippe, Polyxena, and Rebecca
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1007:Tractates on the Gospel of John
212:History of Joseph the Carpenter
1814:Christian apocalyptic writings
1759:at Wikisource, translation by
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1463:
1335:
1304:
43:St. Joseph's Cathedral, Tehran
13:
1:
1774:e-Clavis: Christian Apocrypha
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846:Apostles in the New Testament
1765:The Apocryphal New Testament
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897:
599:Resurrection of Jesus Christ
7:
1799:4th-century Christian texts
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113:Polycarp to the Philippians
10:
1840:
1577:10.1093/jts/os-XXXIV.133.1
1342:Desreumaux, Alain (1994).
1311:Constantin von Tischendorf
1012:
991:Constantin von Tischendorf
589:Prayer of the Apostle Paul
30:For the Gnostic text, see
29:
27:4th-century Christian text
1698:Gardiner, Eileen (1989).
1644:10.1017/S0038713400011647
1470:Copeland, Kirsti (2006).
1360:10.1484/J.APOCRA.2.301175
1125:millennial kingdom of God
801:Coptic Apocalypse of Paul
32:Coptic Apocalypse of Paul
1403:Wilson, Robert McLachlan
1297:
594:Questions of Bartholomew
160:Jewish–Christian gospels
1226:Reception and influence
1031:Apocalypse of Zephaniah
923:New Testament apocrypha
629:Christianity portal
62:New Testament apocrypha
1809:Apocryphal revelations
1395:Schneemelcher, Wilhelm
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1158:habit of a monk or nun
1121:Second Coming of Jesus
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904:
469:Andrew and Bartholomew
138:The Shepherd of Hermas
46:
1719:Silverstein, Theodore
1453:Silverstein, Theodore
1427:Inferno, Canto II, 28
1315:Carl Hermann Kraeling
1197:
569:Clementine literature
321:Gospel of the Hebrews
118:Martyrdom of Polycarp
40:
1819:Texts in Koine Greek
1785:, by Eileen Gardiner
1780:Bibliography on the
1770:"Apocalypse of Paul"
1599:Bauckham, Richard B.
1419:2 Corinthians 12:1–5
1319:Theodore Silverstein
1284:Blickling Homily XVI
1179:prayers for the dead
851:Pauline Christianity
514:Peter and the Twelve
410:Epistula Apostolorum
108:Epistles of Ignatius
1804:Ancient Greek books
1495:Ehrman, D. (2003).
1425:); see versions of
1049:in hell, including
1035:Apocalypse of Peter
983:Pachomian monastery
953:Authorship and date
937:The text, which is
611:Nag Hammadi library
400:Apocryphon of James
1782:Apocalypse of Paul
1757:Apocalypse of Paul
1204:
1175:Book of Revelation
1003:Augustine of Hippo
913:Visio Sancti Pauli
893:Apocalypse of Paul
796:Apocalypse of Paul
784:Related literature
698:Pauline literature
405:Apocryphon of John
152:Apocryphal gospels
47:
1763:in the 1924 book
1755:The full text of
1547:978-0-300-25700-7
1508:978-0-19-518249-1
1261:The Divine Comedy
898:Apocalypsis Pauli
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888:
663:
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579:Doctrine of Addai
90:Apostolic Fathers
16:(Redirected from
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1401:. Translated by
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1292:Geoffrey Chaucer
1213:Paul the Apostle
1211:in the place of
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943:Paul the Apostle
921:and part of the
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1110:Heaven and hell
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939:pseudepigraphal
932:Fonds Issayi 18
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746:1 Thessalonians
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385:
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375:
370:
365:
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318:
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216:
215:
208:
206:Pseudo-Matthew
203:
198:
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94:
88:
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26:
9:
6:
4:
3:
2:
1836:
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1797:
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1709:9780934977142
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1701:
1696:
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1612:90-04-11203-0
1608:
1604:
1600:
1594:
1586:
1582:
1578:
1574:
1571:(133): 1–32.
1570:
1566:
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1549:
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1432:
1431:Divine Comedy
1428:
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1396:
1392:
1386:
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1245:
1244:Samuel Anetsi
1241:
1237:
1233:
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1196:
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1128:
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1080:
1077:
1074:
1071:
1068:
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1066:
1058:
1056:
1052:
1048:
1047:fallen angels
1044:
1039:
1036:
1032:
1028:
1027:Book of Enoch
1024:
1020:
1010:
1008:
1004:
1000:
996:
992:
984:
979:
977:
973:
972:2 Corinthians
968:
964:
960:
950:
948:
944:
940:
935:
933:
928:
924:
920:
916:
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906:
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894:
882:
877:
875:
870:
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862:
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844:
842:
839:
838:
830:
829:
822:
819:
817:
814:
812:
809:
807:
804:
802:
799:
797:
794:
792:
791:Lost epistles
789:
788:
780:
779:
772:
769:
767:
764:
762:
759:
757:
754:
752:
749:
747:
744:
742:
739:
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734:
732:
729:
727:
724:
722:
721:2 Corinthians
719:
717:
716:1 Corinthians
714:
712:
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703:
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693:
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671:
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477:
475:
472:
470:
467:
465:
462:
461:
457:
451:
450:
443:
440:
438:
435:
434:
431:Lost epistles
430:
429:
426:
423:
421:
418:
416:
413:
411:
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406:
403:
401:
398:
397:
393:
387:
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379:
376:
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309:
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302:
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294:
293:
289:
288:
285:
282:
280:
277:
275:
272:
270:
267:
265:
262:
261:
258:Other gospels
257:
256:
253:
250:
248:
245:
243:
240:
238:
235:
233:
230:
228:
225:
224:
221:
218:
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213:
209:
207:
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202:
199:
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188:
185:
182:
181:
178:
175:
173:
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168:
165:
164:
161:
158:
157:
153:
147:
146:
139:
136:
134:
131:
129:
126:
124:
121:
119:
116:
114:
111:
109:
106:
104:
101:
99:
96:
95:
91:
85:
84:
79:
78:Codex Tchacos
71:
67:
66:
63:
60:
59:
55:
51:
50:
44:
39:
33:
19:
1781:
1773:
1764:
1722:
1699:
1690:
1669:
1665:
1660:
1635:
1631:
1602:
1593:
1568:
1562:
1556:
1537:
1534:Ehrman, Bart
1497:
1490:
1478:. Retrieved
1465:
1456:
1398:
1351:
1347:
1337:
1306:
1277:
1273:
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1259:
1255:
1253:
1247:
1229:
1219:
1217:
1205:
1199:
1184:
1167:
1129:
1113:
1099:
1064:
1040:
1016:
1006:
980:
976:third heaven
963:Theodosius I
956:
936:
931:
926:
910:
902:
892:
890:
806:Acts of Paul
795:
680:in the Bible
584:Pilate cycle
437:Alexandrians
415:Pseudo-Titus
342:
290:Lost gospels
210:
76:(Page 33 of
1761:M. R. James
1670:-Manuscript
1354:: 137–164.
1256:Visio Pauli
1248:Visio Pauli
1220:Visio Pauli
1209:Virgin Mary
1171:four beasts
1149:infanticide
999:Bart Ehrman
995:M. R. James
905:Visio Pauli
736:Philippians
574:Diatessaron
489:The Martyrs
335:Apocalypses
296:Bartholomew
252:The Saviour
247:Secret Mark
18:Visio Pauli
1793:Categories
1329:References
1055:tartaruchi
1051:Temeluchus
1033:, and the
927:Apocalypse
919:apocalypse
741:Colossians
702:Authorship
442:Laodiceans
1824:Katabasis
1731:cite book
1393:(1965) .
1368:1155-3316
1348:Apocrypha
1232:Augustine
1144:Eucharist
1061:Structure
761:2 Timothy
756:1 Timothy
731:Ephesians
726:Galatians
311:Basilides
306:Cerinthus
274:Nicodemus
177:Nazarenes
167:Ebionites
133:Diognetus
103:2 Clement
98:1 Clement
1652:20466112
1632:Speculum
1601:(1998).
1585:23955004
1536:(2022).
1480:6 August
1455:(1935).
1286:). The
1190:Versions
1163:docetism
1136:adultery
1123:and the
1083:Acherusa
1053:and the
834:See also
771:Philemon
670:a series
668:Part of
529:Thaddeus
484:Mar Mari
474:Barnabas
392:Epistles
301:Matthias
284:Barnabas
128:Barnabas
54:a series
52:Part of
1668:Beowulf
1429:of the
1397:(ed.).
1279:Beowulf
1270:Inferno
1236:Sozomen
1013:Content
967:Sozomen
700: (
539:Timothy
373:2 James
368:1 James
363:Stephen
269:Marcion
172:Hebrews
123:Didache
1706:
1650:
1609:
1583:
1544:
1505:
1366:
1138:, and
1029:, the
1019:Heaven
997:, and
959:Tarsus
711:Romans
534:Thomas
524:Pilate
519:Philip
464:Andrew
378:2 John
358:Thomas
264:Thomas
237:Philip
201:Syriac
196:Thomas
1648:JSTOR
1581:JSTOR
1475:(PDF)
1298:Notes
1274:Visio
1154:fasts
1132:usury
1043:pride
766:Titus
557:Misc.
499:Peter
348:Peter
279:Peter
242:Truth
227:Judas
191:James
1737:link
1704:ISBN
1607:ISBN
1542:ISBN
1503:ISBN
1482:2020
1364:ISSN
1254:The
1023:Hell
1021:and
891:The
678:Paul
494:Paul
479:John
456:Acts
343:Paul
316:Mani
232:Mary
1640:doi
1573:doi
1356:doi
1264:of
989:.
934:.
909:or
1795::
1733:}}
1729:{{
1646:.
1636:82
1634:.
1621:^
1579:.
1569:34
1567:.
1517:^
1438:^
1411:^
1376:^
1362:.
1350:.
1346:.
1294:.
1134:,
1057:.
993:,
987:CE
56:on
1776:.
1739:)
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1642::
1615:.
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1575::
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1511:.
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1433:.
1370:.
1358::
1352:5
1085:.
895:(
880:e
873:t
866:v
704:)
654:e
647:t
640:v
80:)
45:.
34:.
20:)
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