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Talk:Alabama

Cities and towns in Alabama
How is it determined whether a place in Alabama is a city or a town? List of municipalities in Alabama says that it is determined by the population in 1970 or when it was incorporated, whether greater or less than 2,000. But I've seen some articles that say they changed from a town to a city later. Is the US Census Bureau profile (such as this) a valid reference for whether it's a city or a town? Kk.urban (talk) 22:23, 5 September 2023 (UTC)

 * That should be fine if the census data is recent, especially for those places well above or below the 2,000 town/city break point. -Fnlayson (talk) 22:55, 5 September 2023 (UTC)

Semi-protected edit request on 24 September 2023
According to the American Immigration Council, The top countries of origin for Alabama’s immigrants were Mexico (27 percent of immigrants), China (6 percent), India (6 percent), Guatemala (5 percent), and Germany (5 percent). Add to this information to the demographics section.

https://www.americanimmigrationcouncil.org/sites/default/files/research/immigrants_in_alabama.pdf 103.164.138.55 (talk) 14:08, 24 September 2023 (UTC)
 * Red question icon with gradient background.svg Not done: it's not clear what changes you want to be made. Please mention the specific changes in a "change X to Y" format and provide a reliable source if appropriate. Pinchme123 (talk) 05:09, 5 October 2023 (UTC)

Semi-protected edit request on 14 December 2023
In * Samson, Alabama a distinctive and innovative New Year's tradition has been established with the introduction of the Rooster Snuff Can drop. This one-of-a-kind event is held in tribute to Samson's renowned moniker, Snuff City. The origins of this nickname date back to the Great Depression when the T.S. Faulk and Company Store in downtown Samson famously acquired a whole boxcar filled with snuff. Due to a prolonged stay at the town depot, Samson earned its distinct title of Snuff City, U.S.A. Sarah.Hodge (talk) 19:38, 14 December 2023 (UTC)
 * Red information icon with gradient background.svg Not done: please provide reliable sources that support the change you want to be made. Cannolis (talk) 19:42, 14 December 2023 (UTC)

Semi-protected edit request on 8 February 2024
Alabama is famous for rainbow cones too. 65.131.234.56 (talk) 17:26, 8 February 2024 (UTC) — Urro[ talk ] [ edits ] ⋮ 17:49, 8 February 2024 (UTC)
 * Red information icon with gradient background.svg Not done for now:
 * Please provide reliable sources that support the change you want to be made.
 * Be specific with a detailed format such as "change X to Y" or "add X after Y".

Writing
Consider this sentence:"The state legislature has retained power over local governments by refusing to pass a constitutional amendment establishing home rule for counties, as recommended by the 1973 Alabama Constitutional Commission." LOL! WHAT was "recommended" by the commission?! Was it a home rule amendment or did they recommend against it? Either one is, obviously, possible (without going to some other page/source). This is one of those very unclear sentences which requires the reader to GUESS what the writer knows. Fix it. I suggest that the sentence be removed entirely and replaced by one describing some apparently ineffective event 50 YEARS AGO and another sentence noting that counties lack governing power because no such power is granted in the current State Constitution (which has been amended 700 times). As an aside, is the 1973 Commission notable? Will it be notable in another 50 years? Why? My actual suggestion is to remove and direct reference to it. And finally, most states require the CITIZENS to vote on constitutional amendments. The offending sentence suggest that only the Legislature need "pass" it, for it to become law. Is this true? Probably should say so explicitly. (and if it's not true then again the sentence needs work or removal).98.21.208.178 (talk) 04:49, 8 March 2024 (UTC)

22nd state
It was the 22nd state 2601:48:4301:D5C0:BD28:4DF4:1CB4:85CB (talk) 16:44, 28 April 2024 (UTC)

 * Yes it was the 22nd state to join the Union (U.S. state). This is listed in the Infobox and in the History section, under "19th century". -Fnlayson (talk) 01:38, 29 April 2024 (UTC)

title: Talk:Alabama


text:
Geography of Alabama

The geography of Alabama describes a state in the Southeastern United States in North America. It extends from high mountains to low valleys and sandy beaches. Alabama is 30th in size and borders four U.S. states: Mississippi, Tennessee, Georgia, and Florida. It also borders the Gulf of Mexico.

Physical features
Extending entirely across the state of Alabama for about 20 mi northern boundary, and in the middle stretching 60 mi farther north, is the Cumberland Plateau, or Tennessee Valley region, broken into broad tablelands by the dissection of rivers. In the northern part of this plateau, west of Jackson county, there are about 1000 sqmi of level highlands from 700 to 800 ft above sea level. South of these highlands, occupying a narrow strip on each side of the Tennessee River, is a country of gentle rolling lowlands varying in elevation from 500 to 800 ft. To the northeast of these highlands and lowlands is a rugged section with steep mountain-sides, deep narrow coves and valleys, and flat mountain-tops. Its elevations range from 400 to 1800 ft. In the remainder of this region, the southern portion, the most prominent feature is Little Mountain, extending about 80 mi from east to west between two valleys, and rising precipitously on the north side 500 ft above them or 1000 ft above the sea.

Adjoining the Cumberland Plateau region on the southeast is the Appalachian Valley (locally known as Coosa Valley) region, which is the southern extremity of the Appalachian Mountains, and occupies an area within the state of about 8000 sqmi. This is a limestone belt with parallel hard rock ridges left standing by erosion to form mountains. Although the general direction of the mountains, ridges, and valleys is northeast and southwest, irregularity is one of the most prominent characteristics. In the northeast are several flat-topped mountains, of which Raccoon and Lookout are the most prominent, having a maximum elevation near the Georgia line of little more than 1800 ft and gradually decreasing in height toward the southwest, where Sand Mountain is a continuation of Raccoon. South of these the mountains are marked by steep northwest sides, sharp crests and gently sloping southeast sides.

Southeast of the Appalachian Valley region, the Piedmont Plateau also crosses the Alabama border from the N.E. and occupies a small triangular-shaped section of which Randolph and Clay counties, together with the northern part of Tallapoosa and Chambers, form the principal portion. Its surface is gently undulating and has an elevation of about 1000 ft above sea level. The Piedmont Plateau is a lowland worn down by erosion on hard crystalline rocks, then uplifted to form a plateau.

The remainder of the state is occupied by the Coastal Plain. This is crossed by foothills and rolling prairies in the central part of the state, where it has a mean elevation of about 600 ft, becomes lower and more level toward the southwest, and in the extreme south is flat and but slightly elevated above the sea. The Cumberland Plateau region is drained to the west-northwest by the Tennessee River and its tributaries; all other parts of the state are drained to the southwest. In the Appalachian Valley region the Coosa River is the principal river; and in the Piedmont Plateau, the Tallapoosa River. In the Coastal Plain are the Tombigbee River in the west, the Alabama River (formed by the Coosa and Tallapoosa) in the western central, and in the east the Chattahoochee River, which forms almost half of the Georgia boundary. The Tombigbee and Alabama rivers unite near the southwest corner of the state, their waters discharging into Mobile Bay by the Mobile and Tensas rivers. The Black Warrior River is a considerable stream which joins the Tombigbee from the east.

The valleys in the north and northeast are usually deep and narrow, but in the Coastal Plain they are broad and in most cases rise in three successive terraces above the stream. The harbour of Mobile was formed by the drowning of the lower part of the valley of the Alabama and Tombigbee rivers as a result of the sinking of the land here, such sinking having occurred on other parts of the Gulf coast.

Flora and fauna
The fauna and flora of Alabama are similar to those of the Gulf states in general and have no distinctive characteristics. However, the Mobile River system has a high incidence of endemism among freshwater mollusks and biodiversity is high.

In Alabama, vast forests of pine constitute the largest proportion of the state's forest growth. There is also an abundance of cypress, hickory, oak, populus, and eastern redcedar trees. In other areas, hemlock growths in the north and southern white cedar in the southwest. Other native trees include ash, hackberry, and holly. In the Gulf region of the state grow various species of palmetto and palm. In Alabama there are more than 150 shrubs, including mountain laurel and rhododendron. Among cultivated plants are wisteria and camellia.

While in the past the state enjoyed a variety of mammals such as plains bison, eastern elk, North American cougar, bear, and deer, only the white-tailed deer remains abundant. Still fairly common are the bobcat, American beaver, muskrat, raccoon, Virginia opossum, rabbit, squirrel, red and gray foxes, and long-tailed weasel. Coypu and nine-banded armadillo have been introduced to the state and now also common.

Alabama's birds include golden and bald eagles, osprey and other hawks, yellow-shafted flickers, and black-and-white warblers. Game birds include bobwhite quail, duck, wild turkey, and goose. Freshwater fish such as bream, shad, bass, and sucker are common. Along the Gulf Coast there are seasonal runs of tarpon, pompano, red drum, and bonito.

The U.S. Fish and Wildlife Service lists as endangered 99 animals, fish, and birds, and 18 plant species. The endangered animals include the Alabama beach mouse, gray bat, Alabama red-bellied turtle, fin and humpback whales, bald eagle, and wood stork.

American black bear, racking horse, yellow-shafted flicker, wild turkey, Atlantic tarpon, largemouth bass, southern longleaf pine, eastern tiger swallowtail, monarch butterfly, Alabama red-bellied turtle, Red Hills salamander, camellia, oak-leaf hydrangea, peach, pecan, and blackberry are Alabama's state symbols.

Climate and soil
The climate of Alabama is humid subtropical.

The heat of summer is tempered in the south by the winds from the Gulf of Mexico, and in the north by the elevation above the sea. The average annual temperature is highest in the southwest along the coast, and lowest in the northeast among the highlands. Thus at Mobile the annual mean is 67 °F, the mean for the summer 81 °F, and for the winter 52 °F; and at Valley Head, in De Kalb county, the annual mean is 59 °F, the mean for the summer 75 °F, and for the winter 41 °F. At Montgomery, in the central region, the average annual temperature is 66 °F, with a winter average of 49 °F, and a summer average of 81 °F. The average winter minimum for the entire state is 35 °F, and there is an average of 35 days in each year in which the thermometer falls below the freezing-point. At extremely rare intervals the thermometer has fallen below zero (-18 °C), as was the case in the remarkable cold wave of the 12th-13 February 1899, when an absolute minimum of -17 °F was registered at Valley Head. The highest temperature ever recorded was 109 °F in Talladega county in 1902.

The amount of precipitation is greatest along the coast (62 inches/1,574 mm) and evenly distributed through the rest of the state (about 52 inches/1,320 mm). During each winter there is usually one fall of snow in the south and two in the north; but the snow quickly disappears, and sometimes, during an entire winter, the ground is not covered with snow. Heavy snowfall can occur, such as during the New Year's Eve 1963 snowstorm and the 1993 Storm of the Century. Hailstorms occur occasionally in the spring and summer, but are seldom destructive. Heavy fogs are rare, and are confined chiefly to the coast. Thunderstorms occur throughout the year - they are most common in the summer, but most severe in the spring and fall, when destructive winds and tornadoes occasionally occur. The prevailing winds are from the news. Hurricanes are quite common in the state, especially in the southern part, and major hurricanes occasionally strike the coast which can be very destructive.

As regards its soil, Alabama may be divided into four regions. Extending from the Gulf northward for about 150 mi is the outer belt of the Coastal Plain, also called the Timber Belt, whose soil is sandy and poor, but responds well to fertilization. North of this is the inner lowland of the Coastal Plain, or the Black Prairie, which includes some 13000 sqmi and seventeen counties. It receives its name from its soil (weathered from the weak underlying limestone), which is black in colour, almost destitute of sand and loam, and rich in limestone and marl formations, especially adapted to the production of cotton; hence the region is also called the Cotton Belt. Between the Cotton Belt and the Tennessee Valley is the mineral region, the Old Land area—a region of resistant rocks—whose soils, also derived from weathering in silu, are of varied fertility, the best coming from the granites, sandstones and limestones, the poorest from the gneisses, schists and slates. North of the mineral region is the Cereal Belt, embracing the Tennessee Valley and the counties beyond, whose richest soils are the red clays and dark loams of the river valley; north of which are less fertile soils, produced by siliceous and sandstone formations.

Wetumpka Meteor Crater
Wetumpka is the home of "Alabama's greatest natural disaster." A 1000 ft-wide meteorite hit the area about 80 million years ago. The hills just east of downtown showcase the eroded remains of the 5 mi wide impact crater that was blasted into the bedrock, with the area labeled the Wetumpka crater or astrobleme ("star-wound") for the concentric rings of fractures and zones of shattered rock can be found beneath the surface. In 2002, Christian Koeberl with the Institute of Geochemistry University of Vienna published evidence and established the site as an internationally recognized impact crater.

Public lands
Alabama includes several types of public use lands. These include four national forests and one national preserve within state borders that provide over 25% of the state's public recreation land.

 * land regions
 * Alabama State Parks
 * Alabama Public Fishing Lakes
 * Alabama Wildlife Management Areas
 * Little River Canyon National Preserve
 * Russell Cave National Monument
 * National Forests
 * Conecuh National Forest
 * Talladega National Forest
 * Tuskegee National Forest
 * William B. Bankhead National Forest
 * Wilderness Areas
 * Cheaha Wilderness
 * Dugger Mountain Wilderness
 * Sipsey Wilderness
 * National Recreation Trail
 * Pinhoti National Recreation Trail
 * National Wildlife Refuge
 * Bon Secour National Wildlife Refuge
 * Cahaba River National Wildlife Refuge
 * Choctaw National Wildlife Refuge
 * Eufaula National Wildlife Refuge
 * Fern Cave National Wildlife Refuge
 * Key Cave National Wildlife Refuge
 * Mountain Longleaf National Wildlife Refuge
 * Sauta Cave National Wildlife Refuge
 * Watercress Darter National Wildlife Refuge
 * Wheeler National Wildlife Refuge

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: Geography of Alabama


text:
List of governors of Alabama

The governor of Alabama is the head of government of the U.S. state of Alabama. The governor is the head of the executive branch of Alabama's state government and is charged with enforcing state laws.

There have officially been 54 governors of the state of Alabama; this official numbering skips acting and military governors. The first governor, William Wyatt Bibb, served as the only governor of the Alabama Territory. Five people have served as acting governor, bringing the total number of people serving as governor to 59, spread over 63 distinct terms. Four governors have served multiple non-consecutive terms: Bibb Graves, Jim Folsom, and Fob James each served two, and George Wallace served three non-consecutive periods. Officially, these non-consecutive terms are numbered only with the number of their first term. William D. Jelks also served non-consecutive terms, but his first term was in an acting capacity.

The longest-serving governor was George Wallace, who served 16 years over four terms. The shortest term for a non-acting governor was that of Hugh McVay, who served four and a half months after replacing the resigning Clement Comer Clay. Lurleen Wallace, the first wife of George Wallace, was the first woman to serve as governor of Alabama, and the third woman to serve as governor of any state. The current governor is Republican Kay Ivey, who took office on April 10, 2017 following Robert J. Bentley's resignation amidst a corruption scandal. She is the second female governor of Alabama.

Territory of Alabama
Alabama Territory was formed on March 3, 1817, from Mississippi Territory. It had only one governor appointed by the President of the United States before it became a state; he became the first state governor.

State of Alabama

Alabama was admitted to the Union on December 14, 1819. It seceded from the Union on January 11, 1861, and was a founding member of the Confederate States of America on February 4, 1861. Following the end of the American Civil War, Alabama during Reconstruction was part of the Third Military District, which exerted some control over governor appointments and elections. Alabama was readmitted to the Union on July 14, 1868.

The first Alabama Constitution, ratified in 1819, provided that a governor be elected every two years, limited to serve no more than 4 out of every 6 years. This limit remained in place until the constitution of 1868, which simply allowed governors to serve terms of two years. The current constitution of 1901 increased terms to four years, but prohibited governors from succeeding themselves. An amendment in 1968 allowed governors to succeed themselves once; a governor serving two consecutive terms can run again after waiting out the next term. The constitution had no set date for the commencement of a governor's term until 1901, when it was set at the first Monday after the second Tuesday in the January following an election. However, the Alabama Supreme Court ruled in 1911 that a governor's term ends at midnight at the end of Monday, and the next governor's term begins the next day, regardless of if they were sworn in on Monday.

The office of lieutenant governor was created in 1868, abolished in 1875, and recreated in 1901. According to the current constitution, should the governor be out of the state for more than 20 days, the lieutenant governor becomes acting governor, and if the office of governor becomes vacant the lieutenant governor ascends to the governorship. The governor and the lieutenant governor are elected at the same time but not on the same ticket.

Alabama was a strongly Democratic state before the Civil War, electing only candidates from the Democratic-Republican and Democratic parties. It had two Republican governors following Reconstruction, but after the Democratic Party re-established control, 112 years passed before voters chose another Republican.

title: List of governors of Alabama


text:
Apocrypha

Apocrypha are biblical or related writings not forming part of the accepted canon of scripture. While some might be of doubtful authorship or authenticity, in Christianity, the word apocryphal (ἀπόκρυφος) was first applied to writings which were to be read privately rather than in the public context of church services. Apocrypha were edifying Christian works that were not considered canonical scripture. It was not until well after the Protestant Reformation that the word apocrypha was used by some ecclesiastics to mean "false," "spurious," "bad," or "heretical."

From a Protestant point of view, biblical apocrypha are a set of texts included in the Septuagint (the Hebrew Bible in Greek), used for several hundred years by Jews and by early Christians, and still by Eastern Orthodoxy. In the centuries after the fall of Jerusalem, Jewish scholarship compiled the Masoretic Text in Hebrew, which remains the standard text used by Jews. Some books which were included in the Septuagint were not regarded as canonical, from the original Hebrew Bible, and were set apart and remained in Greek. Later, when Jerome translated the Canon of Scripture and produced the Latin Vulgate, he labelled those books as Apocrypha. Catholic and Orthodox Churches consider them to be deuterocanonical, whereas some Protestants consider them apocryphal, that is, non-canonical books that are useful for instruction. Luther's Bible placed them in a separate section in between the Old Testament and New Testament called the Apocrypha, a convention followed by subsequent Protestant Bibles. Some non-canonical apocryphal texts are called pseudepigrapha, a term that means "false attribution".

The adjective "apocryphal", meaning of doubtful authenticity, mythical, fictional, is recorded from the late 16th century.

Etymology
The word's origin is the Medieval Latin adjective apocryphus (secret, or non-canonical) from the Greek adjective ἀπόκρυφος,, (private) from the verb ἀποκρύπτειν, (to hide away).

It comes from Greek and is formed from the combination of (away) and  (hide or conceal).

The word apocrypha has undergone a major change in meaning throughout the centuries. The word apocrypha in its ancient Christian usage originally meant a text read in private, rather than in public church settings. In English, it later came to have a sense of the esoteric, suspicious, or heretical, largely because of the Protestant interpretation of the usefulness of non-canonical texts.

Esoteric writings and objects
The word apocryphal (ἀπόκρυφος) was first applied to writings which were kept secret because they were the vehicles of esoteric knowledge considered too profound or too sacred to be disclosed to anyone other than the initiated. For example, the disciples of the Gnostic Prodicus boasted that they possessed the secret (ἀπόκρυφα) books of Zoroaster. The term in general enjoyed high consideration among the Gnostics (see Acts of Thomas, pp. 10, 27, 44).

Sinologist Anna Seidel refers to texts and even items produced by ancient Chinese sages as apocryphal and studied their uses during Six Dynasties China (A.D. 220 to 589). These artifacts were used as symbols legitimizing and guaranteeing the Emperor's Heavenly Mandate. Examples of these include talismans, charts, writs, tallies, and registers. The first examples were stones, jade pieces, bronze vessels and weapons, but came to include talismans and magic diagrams.

From their roots in Zhou era China (1066 to 256 BC), these items came to be surpassed in value by texts by the Han dynasty (206 BC to AD 220). Most of these texts have been destroyed as Emperors, particularly during the Han dynasty, collected these legitimizing objects and proscribed, forbade and burnt nearly all of them to prevent them from falling into the hands of political rivals.

Writings of questionable value
Apocrypha was also applied to writings that were hidden not because of their divinity but because of their questionable value to the church. The early Christian theologian Origen, in his Commentaries on Matthew, distinguishes between writings which were read by the churches and apocryphal writings: γραφὴ μὴ φερομένη μέν ἒν τοῖς κοινοῖς καὶ δεδημοσιευμένοις βιβλίοις εἰκὸς δ' ὅτι ἒν ἀποκρύφοις φερομένη (writing not found in the common and published books on one hand [and] actually found in the secret ones on the other). The meaning of αποκρυφος is here practically equivalent to "excluded from the public use of the church" and prepares the way for an even less favourable use of the word.

Spurious writings
In general use, the word apocrypha came to mean "of doubtful authenticity". This meaning also appears in Origen's prologue to his commentary on the Song of Songs, of which only the Latin translation survives: "De scripturis his, quae appellantur apocriphae, pro eo quod multa in iis corrupta et contra fidem veram inveniuntur a maioribus tradita non placuit iis dari locum nec admitti ad auctoritatem. 'Concerning these scriptures, which are called apocryphal, for the reason that many things are found in them corrupt and against the true faith handed down by the elders, it has pleased them that they not be given a place nor be admitted to authority.'"

Other
The Gelasian Decree (generally held now as being the work of an anonymous scholar between 519 and 553) refers to religious works by church fathers Eusebius, Tertullian and Clement of Alexandria as apocrypha. Augustine defined the word as meaning simply "obscurity of origin", implying that any book of unknown authorship or questionable authenticity would be considered apocryphal. Jerome in Prologus Galeatus declared that all books outside the Hebrew canon were apocryphal. In practice, Jerome treated some books outside the Hebrew canon as if they were canonical, and the Western Church did not accept Jerome's definition of apocrypha, instead retaining the word's prior meaning. As a result, various church authorities labeled different books as apocrypha, treating them with varying levels of regard. Origen stated that "the canonical books, as the Hebrews have handed them down, are twenty-two". Clement and others cited some apocryphal books as "scripture", "divine scripture", "inspired", and the like. Teachers connected with Palestine and familiar with the Hebrew canon (the protocanon) excluded from the canon all of the Old Testament not found there. This view is reflected in the canon of Melito of Sardis, and in the prefaces and letters of Jerome. A third view was that the books were not as valuable as the canonical scriptures of the Hebrew collection, but were of value for moral uses, as introductory texts for new converts from paganism, and to be read in congregations. They were referred to as "ecclesiastical" works by Rufinus.

In 1546, the Catholic Council of Trent reconfirmed the canon of Augustine, dating to the second and third centuries, declaring "He is also to be anathema who does not receive these entire books, with all their parts, as they have been accustomed to be read in the Catholic Church, and are found in the ancient editions of the Latin Vulgate, as sacred and canonical." The whole of the books in question, with the exception of 1 Esdras and 2 Esdras and the Prayer of Manasseh, were declared canonical at Trent.

The Protestants, in comparison, were diverse in their opinion of the deuterocanon early on. Some considered them divinely inspired, others rejected them. Lutherans and Anglicans retained the books as Christian intertestamental readings and a part of the Bible (in a section called "Apocrypha"), but no doctrine should be based on them. John Wycliffe, a 14th-century Christian Humanist, had declared in his biblical translation that "whatever book is in the Old Testament besides these twenty-five shall be set among the apocrypha, that is, without authority or belief." Nevertheless, his translation of the Bible included the apocrypha and the Epistle of the Laodiceans.

Martin Luther did not class apocryphal books as being scripture, but in the German Luther Bible (1534) the apocrypha are published in a separate section from the other books, although the Lutheran and Anglican lists are different. Anabaptists use the Luther Bible, which contains the intertestamental books; Amish wedding ceremonies include "the retelling of the marriage of Tobias and Sarah in the Apocrypha". The fathers of Anabaptism, such as Menno Simons, quoted "them [the Apocrypha] with the same authority and nearly the same frequency as books of the Hebrew Bible" and the texts regarding the martyrdoms under Antiochus IV in 1 Maccabees and 2 Maccabees are held in high esteem by the Anabaptists, who faced persecution in their history.

In Reformed editions (like the Westminster), readers were warned that these books were not "to be any otherwise approved or made use of than other human writings". A milder distinction was expressed elsewhere, such as in the "argument" introducing them in the Geneva Bible, and in the Sixth Article of the Church of England, where it is said that "the other books the church doth read for example of life and instruction of manners," though not to establish doctrine. Among some Nonconformists, the term apocryphal began to take on extra or altered connotations: not just of dubious authenticity, but having spurious or false content, Protestants, being diverse in theological views, were not unanimous in adopting those meanings.

Generally, Anabaptists and magisterial Protestants recognize the fourteen books of the Apocrypha as being non-canonical, but useful for reading "for example of life and instruction of manners": a view that continues today throughout the Lutheran Church, the worldwide Anglican Communion, among many other denominations, such as the Methodist Churches and Quaker Yearly Meetings. Liturgically, the Catholic, Methodist and Anglican churches have a scripture reading from the Book of Tobit in services of Holy Matrimony.

According to the Orthodox Anglican Church: "On the other hand, the Anglican Communion emphatically maintains that the Apocrypha is part of the Bible and is to be read with respect by her members. Two of the hymns used in the American Prayer Book office of Morning Prayer, the Benedictus es and Benedicite, are taken from the Apocrypha. One of the offertory sentences in Holy Communion comes from an apocryphal book (Tob. 4: 8–9). Lessons from the Apocrypha are regularly appointed to be read in the daily, Sunday, and special services of Morning and Evening Prayer. There are altogether 111 such lessons in the latest revised American Prayer Book Lectionary [The books used are: II Esdras, Tobit, Wisdom, Ecclesiasticus, Baruch, Three Holy Children, and I Maccabees.] The position of the Church is best summarized in the words of Article Six of the Thirty-nine Articles: 'In the name of Holy Scripture we do understand those canonical Books of the Old and New Testament, of whose authority there was never any doubt in the Church... And the other Books (as Hierome [St. Jerome] saith) the Church doth read for example of life and instruction of manners; but yet doth it not apply them to establish any doctrine." Though Protestant Bibles historically include 80 books, 66 of these form the Protestant canon (such as listed in the Westminster Confession of 1646), which has been well established for centuries, with many today supporting the use of the Apocrypha and others contending against the Apocrypha using various arguments.

Metaphorical usage
The adjective apocryphal is commonly used in modern English to refer to any text or story considered to be of dubious veracity or authority, although it may contain some moral truth. In this broader metaphorical sense, the word suggests a claim that is in the nature of folklore, factoid or urban legend.

Buddhism
Apocryphal Jatakas of the Pāli Canon, such as those belonging to the Paññāsajātaka collection, have been adapted to fit local culture in certain Southeast Asian countries and have been retold with amendments to the plots to better reflect Buddhist morals.

Within the Pali tradition, the apocryphal Jatakas of later composition (some dated even to the 19th century) are treated as a separate category of literature from the "official" Jataka stories that have been more-or-less formally canonized from at least the 5th century—as attested to in ample epigraphic and archaeological evidence, such as extant illustrations in bas relief from ancient temple walls.

Judaism
The Jewish apocrypha, known in Hebrew as הספרים החיצונים (Sefarim Hachizonim: "the external books"), are books written in large part by Jews, especially during the Second Temple period, not accepted as sacred manuscripts when the Hebrew Bible was canonized. Some of these books are considered sacred by some Christians, and are included in their versions of the Old Testament. The Jewish apocrypha is distinctive from the New Testament apocrypha and biblical apocrypha as it is the only one of these collections which works within a Jewish theological framework.

Although Orthodox Jews believe in the exclusive canonization of the current 24 books in the Hebrew Bible, they also consider the Oral Torah, which they believe was handed down from Moses, to be authoritative. Some argue that the Sadducees, unlike the Pharisees but like the Samaritans, seem to have maintained an earlier and smaller number of texts as canonical, preferring to hold to only what was written in the Law of Moses (the Torah), making most of the presently accepted canon, both Jewish and Christian, apocryphal in their eyes. Others believe that it is often mistakenly asserted that the Sadducees only accepted the Pentateuch (Torah). The Essenes in Judea and the Therapeutae in Egypt were said to have a secret literature (see Dead Sea scrolls).

Other traditions maintained different customs regarding canonicity. The Ethiopian Jews, for instance, seem to have retained a spread of canonical texts similar to the Ethiopian Orthodox Christians.

Intertestamental books

During the Apostolic Age many Jewish texts of Hellenistic origin existed within Judaism and were frequently used by Christians. Patristic authorities frequently recognized these books as important to the emergence of Christianity, but the inspired authority and value of the apocrypha remained widely disputed. Christians included several of these books in the canons of the Christian Bibles, calling them the "apocrypha" or the "hidden books".

In the sixteenth century, during the Protestant Reformation, the canonical validity of the intertestamental books was challenged and fourteen books were classed in 80 book Protestant Bibles as an intertestamental section called the Apocrypha, which straddles the Old Testament and New Testament. Prior to 1629, all English-language Protestant Bibles included the Old Testament, Apocrypha, and New Testament; examples include the "Matthew's Bible (1537), the Great Bible (1539), the Geneva Bible (1560), the Bishop's Bible (1568), and the King James Bible (1611)".

Fourteen out of eighty biblical books comprise the Protestant Apocrypha, first published as such in Luther's Bible (1534). Many of these texts are considered canonical Old Testament books by the Catholic Church, affirmed by the Council of Rome (AD 382) and later reaffirmed by the Council of Trent (1545–63); all of the books of the Protestant Apocrypha are considered canonical by the Eastern Orthodox Church and are referred to as anagignoskomena per the Synod of Jerusalem (1672). To this date, scripture readings from the Apocrypha are included in the lectionaries of the Lutheran Churches and the Anglican Churches.

Anabaptists use the Luther Bible, which contains the intertestamental books; Amish wedding ceremonies include "the retelling of the marriage of Tobias and Sarah in the Apocrypha". The Anglican Communion accepts the Protestant Apocrypha "for instruction in life and manners, but not for the establishment of doctrine (Article VI in the Thirty-Nine Articles)", and many "lectionary readings in The Book of Common Prayer are taken from the Apocrypha", with these lessons being "read in the same ways as those from the Old Testament".

The first Methodist liturgical book, The Sunday Service of the Methodists, employs verses from the Apocrypha, such as in the Eucharistic liturgy. The Protestant Apocrypha contains three books (1 Esdras, 2 Esdras and the Prayer of Manasseh) that are accepted by many Eastern Orthodox Churches and Oriental Orthodox Churches as canonical, but are regarded as non-canonical by the Catholic Church and are therefore not included in modern Catholic Bibles.

In the 1800s, the British and Foreign Bible Society did not regularly publish the intertestamental section in its Bibles, citing the cost of printing the Apocrypha in addition to the Old Testament and New Testament as a major factor; this legacy came to characterize English-language Bibles in Great Britain and the Americas, unlike in Europe where Protestant Bibles are printed with 80 books in three sections: the Old Testament, Apocrypha, and New Testament.

In the present-day, "English Bibles with the Apocrypha are becoming more popular again", usually being printed as intertestamental books. The Revised Common Lectionary, in use by most mainline Protestants including Methodists and Moravians, lists readings from the Apocrypha in the liturgical calendar, although alternate Old Testament scripture lessons are provided.

The status of the deuterocanonicals remains unchanged in Catholic and Orthodox Christianity, though there is a difference in number of these books between these two branches of Christianity. Some authorities began using term deuterocanonical to refer to this traditional intertestamental collection as books of "the second canon". These books are often seen as helping to explain the theological and cultural transitions which took place between the Old and New Testaments. They are also sometimes called "intertestamental" by religious groups who do not recognize Hellenistic Judaism as belonging with either Jewish or Christian testaments.

Slightly varying collections of apocryphal, deuterocanonical or intertestamental books of the Bible form part of the Catholic, Eastern Orthodox and Oriental Orthodox canons. The deuterocanonical or intertestamental books of the Catholic Church include Tobit, Judith, Baruch, Sirach, 1 Maccabees, 2 Maccabees, Wisdom and additions to Esther, Daniel, and Baruch.

The Book of Enoch is included in the biblical canon of the Oriental Orthodox churches of Ethiopia and Eritrea. The Epistle of Jude alludes to a story in the book of Enoch, and some believe the use of this book also appears in the four gospels and 1 Peter. However, while Jesus and his disciples sometimes used phrases also featured in some of the Apocryphal books, the Book of Enoch was never referenced by Jesus. The genuineness and inspiration of Enoch were believed in by the writer of the Epistle of Barnabas, Irenaeus, Tertullian and Clement of Alexandria and many others of the early church. The Epistles of Paul and the Gospels also show influences from the Book of Jubilees, which is part of the Ethiopian canon, as well as the Assumption of Moses and the Testaments of the Twelve Patriarchs, which are included in no biblical canon.

Canonicity
The establishment of a largely settled uniform canon was a process of centuries, and what the term canon (as well as apocrypha) precisely meant also saw development. The canonical process took place with believers recognizing writings as being inspired by God from known or accepted origins, subsequently being followed by official affirmation of what had become largely established through the study and debate of the writings.

The first ecclesiastical decree on the Catholic Church's canonical books of the Sacred Scriptures is attributed to the Council of Rome (382), and is correspondent to that of Trent. Martin Luther, like Jerome, favored the Masoretic canon for the Old Testament, excluding apocryphal books in the Luther Bible as unworthy to be properly called scripture, but included most of them in a separate section. Luther did not include the deuterocanonical books in his Old Testament, terming them "Apocrypha, that are books which are not considered equal to the Holy Scriptures, but are useful and good to read."

The Eastern Orthodox Church accepts four other books into its canon than what are contained in the Catholic canon: Psalm 151, the Prayer of Manasseh, 3 Maccabees, and 1 Esdras.

Disputes
The status of the books which the Catholic Church terms Deuterocanonicals (second canon) and Protestantism refers to as Apocrypha has been an issue of disagreement which preceded the Reformation. Many believe that the pre-Christian-era Jewish translation (into Greek) of holy scriptures known as the Septuagint, a Greek translation of the Hebrew Scriptures originally compiled around 280 BC, originally included the apocryphal writings in dispute, with little distinction made between them and the rest of the Old Testament. Others argue that the Septuagint of the first century did not contain these books but they were added later by Christians.

The earliest extant manuscripts of the Septuagint are from the fourth century, and suffer greatly from a lack of uniformity as regards containing apocryphal books,  and some also contain books classed as pseudepigrapha, from which texts were cited by some early writers in the second and later centuries as being scripture.

While a few scholars conclude that the Jewish canon was the achievement of the Hasmonean dynasty, it is generally considered not to have been finalized until about 100 AD or somewhat later, at which time considerations of Greek language and beginnings of Christian acceptance of the Septuagint weighed against some of the texts. Some were not accepted by the Jews as part of the Hebrew Bible canon and the Apocrypha is not part of the historical Jewish canon.

Early church fathers such as Athanasius, Melito, Origen, and Cyril of Jerusalem, spoke against the canonicity of much or all of the apocrypha, but the most weighty opposition was the fourth century Catholic scholar Jerome who preferred the Hebrew canon, whereas Augustine and others preferred the wider (Greek) canon, with both having followers in the generations that followed. The Catholic Encyclopedia states as regards the Middle Ages, "In the Latin Church, all through the Middle Ages [5th century to the 15th century] we find evidence of hesitation about the character of the deuterocanonicals. There is a current friendly to them, another one distinctly unfavourable to their authority and sacredness, while wavering between the two are a number of writers whose veneration for these books is tempered by some perplexity as to their exact standing, and among those we note St. Thomas Aquinas. Few are found to unequivocally acknowledge their canonicity."

The prevailing attitude of Western medieval authors is substantially that of the Greek Fathers. The wider Christian canon accepted by Augustine became the more established canon in the western Church after being promulgated for use in the Easter Letter of Athanasius (circa 372 A.D.), the Synod of Rome (382 A.D., but its Decretum Gelasianum is generally considered to be a much later addition ) and the local councils of Carthage and Hippo in north Africa (391 and 393 A.D). Athanasius called canonical all books of the Hebrew Bible including Baruch, while excluding Esther. He adds that "there are certain books which the Fathers had appointed to be read to catechumens for edification and instruction; these are the Wisdom of Solomon, the Wisdom of Sirach (Ecclesiasticus), Esther, Judith, Tobias, the Didache, or Doctrine of the Apostles, and the Shepherd of Hermas. All others are apocrypha and the inventions of heretics (Festal Epistle for 367)".

Nevertheless, none of these constituted indisputable definitions, and significant scholarly doubts and disagreements about the nature of the Apocrypha continued for centuries and even into Trent,  which provided the first infallible definition of the Catholic canon in 1546.

In the 16th century, the Protestant reformers challenged the canonicity of the books and partial-books found in the surviving Septuagint but not in the Masoretic Text. In response to this challenge, after the death of Martin Luther (February 8, 1546) the ecumenical Council of Trent officially ("infallibly") declared these books (called "deuterocanonical" by Catholics) to be part of the canon in April, 1546 A.D. While the Protestant Reformers rejected the parts of the canon that were not part of the Hebrew Bible, they included the four New Testament books Luther considered of doubtful canonicity along with the Apocrypha in his non-binding Luther's canon (although most were separately included in his Bible, as they were in some editions of the KJV bible until 1947).

Protestantism therefore established a 66 book canon with the 39 books based on the ancient Hebrew canon, along with the traditional 27 books of the New Testament. Protestants also rejected the Catholic term "deuterocanonical" for these writings, preferring to apply the term "apocryphal" which was already in use for other early and disputed writings. As today (but along with other reasons), various reformers argued that those books contained doctrinal or other errors and thus should not have been added to the canon for that reason. The differences between canons can be seen under Biblical canon and Development of the Christian biblical canon. Explaining the Eastern Orthodox Church's canon is made difficult because of differences of perspective with the Roman Catholic church in the interpretation of how it was done. Those differences (in matters of jurisdictional authority) were contributing factors in the separation of the Roman Catholics and Orthodox around 1054, but the formation of the canon which Trent would later officially definitively settle was largely complete by the fifth century, if not settled, six centuries before the separation. In the eastern part of the church, it took much of the fifth century also to come to agreement, but in the end it was accomplished. The canonical books thus established by the undivided church became the predominant canon for what was later to become Roman Catholic and Eastern Orthodox alike.

The East already differed from the West in not considering every question of canon yet settled, and it subsequently adopted a few more books into its Old Testament. It also allowed consideration of yet a few more to continue not fully decided, which led in some cases to adoption in one or more jurisdictions, but not all. Thus, there are today a few remaining differences of canon among Orthodox, and all Orthodox accept a few more books than appear in the Catholic canon. The Psalms of Solomon, 3 Maccabees, 4 Maccabees, the Epistle of Jeremiah the Book of Odes, the Prayer of Manasseh and Psalm 151 are included in some copies of the Septuagint, some of which are accepted as canonical by Eastern Orthodox and some other churches. Protestants accept none of these additional books as canon, but see them having roughly the same status as the other Apocrypha.

Eastern Orthodoxy uses a different definition than the Roman Catholic Church does for the books of its canon that it calls deuterocanonical, referring to them as a class of books with less authority than other books of the Old Testament. In contrast, the Catholic Church uses this term to refer to a class of books that were added to its canon later than the other books in its Old Testament canon, considering them all of equal authority.

New Testament apocrypha
New Testament apocrypha—books similar to those in the New Testament but almost universally rejected by Catholics, Orthodox and Protestants—include several gospels and lives of apostles. Some were written by early Jewish Christians (see the Gospel according to the Hebrews). Others of these were produced by Gnostic authors or members of other groups later defined as heterodox. Many texts believed lost for centuries were unearthed in the 19th and 20th centuries, producing lively speculation about their importance in early Christianity among religious scholars, while many others survive only in the form of quotations from them in other writings; for some, no more than the title is known. Artists and theologians have drawn upon the New Testament apocrypha for such matters as the names of Dismas and Gestas and details about the Three Wise Men. The first explicit mention of the perpetual virginity of Mary is found in the pseudepigraphical Infancy Gospel of James.

Before the fifth century, the Christian writings that were then under discussion for inclusion in the canon but had not yet been accepted were classified in a group known as the ancient antilegomenae. These were all candidates for the New Testament and included several books which were eventually accepted, such as: The Epistle to the Hebrews, 2 Peter, 3 John and the Revelation of John (Apocalypse). None of those accepted books can be considered Apocryphal now, since all Christendom accepts them as canonical. Of the uncanonized ones, the Early Church considered some heretical but viewed others quite positively.

Some Christians, in an extension of the meaning, might also consider the non-heretical books to be "apocryphal" along the manner of Martin Luther: not canon, but useful to read. This category includes books such as the Epistle of Barnabas, the Didache, and The Shepherd of Hermas which are sometimes referred to as the Apostolic Fathers. The Gnostic tradition was a prolific source of apocryphal gospels.

While these writings borrowed the characteristic poetic features of apocalyptic literature from Judaism, Gnostic sects largely insisted on allegorical interpretations based on a secret apostolic tradition. With them, these apocryphal books were highly esteemed. A well-known Gnostic apocryphal book is the Gospel of Thomas, the only complete text of which was found in the Egyptian town of Nag Hammadi in 1945. The Gospel of Judas, a Gnostic gospel, also received much media attention when it was reconstructed in 2006.

Roman Catholics, Eastern Orthodox, and Protestants all agree on the canon of the New Testament. The Ethiopian Orthodox have in the past also included I & II Clement and Shepherd of Hermas in their New Testament canon.

List of Sixty
The List of Sixty, dating to around the 7th century, lists the sixty books of the Bible. The unknown author also lists many apocryphal books that are not included amongst the sixty. These books are:

 * Adam
 * Enoch
 * Lamech
 * Twelve Patriarchs
 * Prayer of Joseph
 * Eldad and Modad
 * Testament of Moses
 * Assumption of Moses
 * Psalms of Solomon
 * Apocalypse of Elijah
 * Ascension of Isaiah
 * Apocalypse of Zephaniah
 * Apocalypse of Zechariah
 * Apocalyptic Ezra
 * History of James
 * Apocalypse of Peter
 * Itinerary and Teaching of the Apostles
 * Epistle of Barnabas
 * Acts of Paul
 * Apocalypse of Paul
 * Didascalia of Clement
 * Didascalia of Ignatius
 * Didascalia of Polycarp
 * Gospel According to Barnabas
 * Gospel According to Matthew

Taoism
Prophetic texts called the Ch'an-wei were written by Han dynasty (206 BC to AD 220) Taoist priests to legitimize as well as curb imperial power. They deal with treasure objects that were part of the Zhou (1066 to 256 BC) royal treasures. Emerging from the instability of the Warring States period (476–221 BC), ancient Chinese scholars saw the centralized rule of the Zhou as an ideal model for the new Han empire to emulate.

The Ch'an-wei are texts written by Han scholars about the Zhou royal treasures, only they were not written to record history for its own sake, but for legitimizing the current imperial reign. These texts took the form of stories about texts and objects being conferred upon the Emperors by Heaven and comprising these ancient sage-king's (this is how the Zhou emperors were referred to by this time, about 500 years after their peak) royal regalia. The desired effect was to confirm the Han emperor's Heavenly Mandate through the continuity offered by his possession of these same sacred talismans.

It is because of this politicized recording of their history that it is difficult to retrace the exact origins of these objects. What is known is that these texts were most likely produced by a class of literati called the fangshi. These were a class of nobles who were not part of the state administration; they were considered specialists or occultists, for example diviners, astrologers, alchemists or healers. It is from this class of nobles that the first Taoist priests are believed to have emerged. Seidel points out however that the scarcity of sources relating to the formation of early Taoism make the exact link between the apocryphal texts and the Taoist beliefs unclear.

title: Apocrypha


text:
Antarctic Treaty System

The Antarctic Treaty and related agreements, collectively known as the Antarctic Treaty System (ATS), regulate international relations with respect to Antarctica, Earth's only continent without a native human population. It was the first arms control agreement established during the Cold War, designating the continent as a scientific preserve, establishing freedom of scientific investigation, and banning military activity; for the purposes of the treaty system, Antarctica is defined as all the land and ice shelves south of 60°S latitude. Since September 2004, the Antarctic Treaty Secretariat, which implements the treaty system, is headquartered in Buenos Aires, Argentina.

The main treaty was opened for signature on 1 December 1959, and officially entered into force on 23 June 1961. The original signatories were the 12 countries active in Antarctica during the International Geophysical Year (IGY) of 1957–58: Argentina, Australia, Belgium, Chile, France, Japan, New Zealand, Norway, South Africa, the Soviet Union, the United Kingdom, and the United States. These countries had established over 55 Antarctic research stations for the IGY, and the subsequent promulgation of the treaty was seen as a diplomatic expression of the operational and scientific cooperation that had been achieved. , the treaty has 57 parties.

1940s
After World War II, the U.S. considered establishing a claim in Antarctica. From 26 August 1946, and until the beginning of 1947, it carried out Operation Highjump, the largest military expeditionary force that the United States had ever sent to Antarctica, consisting of 13 ships, 4,700 men, and numerous aerial devices. Its goals were to train military personnel and to test material in conditions of extreme cold for a hypothetical war in the Antarctic.

On 2 September 1947, the quadrant of Antarctica in which the United States was interested (between 24° W and 90° W) was included as part of the security zone of the Inter-American Treaty of Reciprocal Assistance, committing its members to defend it in case of external aggression.

In August 1948, the United States proposed that Antarctica be under the guardianship of the United Nations, as a trust territory administered by Argentina, Australia, Chile, France, the United States, the United Kingdom, and New Zealand. This idea was rejected by Argentina, Australia, Chile, France, and Norway. Before the rejection, on 28 August 1948, the United States proposed to the claimant countries some form of internationalization of Antarctica, and the United Kingdom supported this. Chile responded by presenting a plan to suspend all Antarctic claims for five to ten years while negotiating a final solution, but this did not find acceptance.

In 1950, the interest of the United States to keep the Soviet Union away from Antarctica was frustrated, when the Soviets informed the claimant states that they would not accept any Antarctic agreement in which they were not represented. The fear that the USSR would react by making a territorial claim, bringing the Cold War to Antarctica, led the United States to make none.

International conflicts
Various international conflicts motivated the creation of an agreement for the Antarctic.

Some incidents had occurred during the Second World War, and a new one occurred in Hope Bay on 1 February 1952, when the Argentine military fired warning shots at a group of Britons. The response of the United Kingdom was to send a warship that landed marines at the scene on 4 February. In 1949, Argentina, Chile, and the United Kingdom signed a Tripartite Naval Declaration committing not to send warships south of the 60th parallel south, which was renewed annually until 1961 when it was deemed unnecessary when the treaty entered into force. This tripartite declaration was signed after the tension generated when Argentina sent a fleet of eight warships to Antarctica in February 1948.

On 17 January 1953, Argentina reopened the Lieutenant Lasala refuge on Deception Island, leaving a sergeant and a corporal in the Argentine Navy. On 15 February, in the incident on Deception Island, 32 royal marines landed from the British frigate HMS Snipe armed with Sten machine guns, rifles, and tear gas capturing the two Argentine sailors. The Argentine refuge and a nearby uninhabited Chilean shelter were destroyed, and the Argentine sailors were delivered to a ship from that country on 18 February near South Georgia. A British detachment remained three months on the island while the frigate patrolled its waters until April.

On 4 May 1955, the United Kingdom filed two lawsuits, against Argentina and Chile respectively, before the International Court of Justice to declare the invalidity of the claims of the sovereignty of the two countries over Antarctic and sub-Antarctic areas. On 15 July 1955, the Chilean government rejected the jurisdiction of the court in that case, and on 1 August, the Argentine government also did so, so on 16 March 1956, the claims were closed.

In 1956 and 1958, India tried unsuccessfully to bring the Antarctic issue to the United Nations General Assembly.

International Geophysical Year
In 1950, the International Council of Scientific Unions (ICSU) had discussed the possibility of holding a third International Polar Year. At the suggestion of the World Meteorological Organization, the idea of the International Polar Year was extended to the entire planet, thus creating the International Geophysical Year that took place between 1 July 1957, and 31 December 1958. In this event, 66 countries participated. At the ICSU meeting in Stockholm from 9 to 11 September 1957, the creation of a Special Committee for Antarctic Research (SCAR) was approved, inviting the twelve countries conducting Antarctic investigations to send delegates to integrate the committee, with the purpose of exchanging scientific information among its members regarding Antarctica. The SCAR was later renamed to the Scientific Committee for Research in Antarctica.

Both Argentina and Chile stated that research carried out on the continent during the International Geophysical Year would not give any territorial rights to the participants, and that the facilities that were erected during that year should be dismantled at the end of it. However, in February 1958, the United States proposed that the Antarctic investigations should be extended for another year, and the Soviet Union reported that it would maintain its scientific bases until the studies being carried out had been completed.

Negotiation of the treaty
Scientific bases increased international tension concerning Antarctica. The danger of the Cold War spreading to that continent caused the President of the United States, Dwight D. Eisenhower, to convene an Antarctic Conference of the twelve countries active in Antarctica during the International Geophysical Year, to sign a treaty. In the first phase, representatives of the twelve nations met in Washington, who met in sixty sessions between June 1958 and October 1959 to define a basic negotiating framework. However, no consensus was reached on a preliminary draft. In the second phase, a conference at the highest diplomatic level was held from 15 October to 1 December 1959, when the Treaty was signed.

The Antarctic Treaty was signed in 1959 by 12 nations and came into effect in the mid-1960s. The central ideas with full acceptance were the freedom of scientific research in Antarctica and the peaceful use of the continent. There was also a consensus for demilitarization and the maintenance of the status quo. The treaty prohibits nuclear testing, military operations, economic exploitation, and territorial claims in Antarctica. It is monitored through on-site inspections. The only permanent structures allowed are scientific research stations. The original signatory countries hold voting rights on Antarctic governance, with seven of them claiming portions of the continent and the remaining five being non-claimants. Other nations have joined as consultative members by conducting significant research in Antarctica. Non-consultative parties can also adhere to the treaty. In 1991–1992, the treaty was renegotiated by 33 nations, with the main change being the Madrid Protocol on Environmental Protection, which prohibited mining and oil exploration for 50 years.

The positions of the United States, the Soviet Union, the United Kingdom, and New Zealand coincided in the establishment of an international administration for Antarctica, proposing that it should be within the framework of the United Nations. Australia and the United Kingdom expressed the need for inspections by observers, and the British also proposed the use of military personnel for logistical functions. Argentina proposed that all atomic explosions be banned in Antarctica, which caused a crisis that lasted until the last day of the conference, since the United States, along with other countries, intended to ban only those that were made without prior notice and without prior consultation. The support of the USSR and Chile for the Argentine proposal finally caused the United States to retract its opposition.

The signing of the treaty was the first arms control agreement that occurred in the framework of the Cold War, and the participating countries managed to avoid the internationalization of Antarctic sovereignty.

As of the year 2048, any of the consultative parties to the treaty may request the revision of the treaty and its entire normative system, with the approval of a relative majority.

Other agreements

Other agreements – some 200 recommendations adopted at treaty consultative meetings and ratified by governments – include:
 * Agreed Measures for the Conservation of Antarctic Fauna and Flora (1964) (entered into force in 1982)
 * The Convention for the Conservation of Antarctic Seals (1972)
 * The Convention for the Conservation of Antarctic Marine Living Resources (1982)
 * The Convention on the Regulation of Antarctic Mineral Resource Activities (1988) (signed in 1988, not in force)
 * The Protocol on Environmental Protection to the Antarctic Treaty was signed 4 October 1991, and entered into force 14 January 1998; this agreement prevents development and provides for the protection of the Antarctic environment through five specific annexes on marine pollution, fauna and flora, environmental impact assessments, waste management, and protected areas. It prohibits all activities relating to mineral resources except scientific. A sixth annex on liability arising from environmental emergencies was adopted in 2005, but is yet to enter into force.

Bilateral treaties

 * Exchange of Notes constituting an Agreement between the Governments of Australia, New Zealand and the United Kingdom of Great Britain and Northern Ireland, and the Government of the French Republic, regarding Aerial Navigation in the Antarctic (Paris, 25 October 1938)
 * Treaty Between the Government of Australia and the Government of the French Republic on Cooperation in the Maritime Areas Adjacent to the French Southern and Antarctic Territories (TAAF), Heard Island and the McDonald Islands (Canberra, 24 November 2003)
 * Agreement on Cooperative Enforcement of Fisheries Laws between the Government of Australia and the Government of the French Republic in the Maritime Areas Adjacent to the French Southern and Antarctic Territories, Heard Island and the McDonald Islands (Paris, 8 January 2007)

Meetings
The Antarctic Treaty System's yearly Antarctic Treaty Consultative Meetings (ATCM) are the international forum for the administration and management of the region. Only 29 of the 57 parties to the agreements have the right to participate in decision-making at these meetings, though the other 28 are still allowed to attend. The decision-making participants are the Consultative Parties and, in addition to the 12 original signatories, including 17 countries that have demonstrated their interest in Antarctica by carrying out substantial scientific activity there. The Antarctic Treaty also has Special Antarctic Treaty Consultative Meetings (SATCM), which are generally summoned to treat more important topics but are less frequents and Meetings of Experts.

Parties
As of 2024, there are 57 states party to the treaty, 29 of which, including all 12 original signatories to the treaty, have consultative (voting) status. The consultative members include the 7 countries that claim portions of Antarctica as their territory. The 49 non-claimant countries do not recognize the claims of others. 42 parties to the Antarctic Treaty have also ratified the "Protocol on Environmental Protection to the Antarctic Treaty".

Overview of parties to the Antarctic Treaty System

 * Has an overlapping claim with another one or two claimants.

† Reserved the right to make a claim.

Antarctic Treaty Secretariat
The Antarctic Treaty Secretariat was established in Buenos Aires, Argentina in September 2004 by the Antarctic Treaty Consultative Meeting (ATCM). Jan Huber (the Netherlands) served as the first Executive Secretary for five years until 31 August 2009. He was succeeded on 1 September 2009, by Manfred Reinke (Germany). Reinke was succeeded by Albert Lluberas (Uruguay), who was elected in June 2017 at the 40th Antarctic Consultative Treaty Meeting in Beijing, China.

The tasks of the Antarctic Treaty Secretariat can be divided into the following areas:
 * Supporting the annual Antarctic Treaty Consultative Meeting (ATCM) and the meeting of the Committee for Environmental Protection (CEP).
 * Facilitating the exchange of information between the Parties required in the Treaty and the Environment Protocol.
 * Collecting, storing, arranging and publishing the documents of the ATCM.
 * Providing and disseminating public information about the Antarctic Treaty system and Antarctic activities.

Legal system
Antarctica currently has no permanent population and therefore it has no citizenship nor government. Personnel present on Antarctica at any time are always citizens or nationals of some sovereignty outside Antarctica, as there is no Antarctic sovereignty. The majority of Antarctica is claimed by one or more countries, but most countries do not explicitly recognize those claims. The area on the mainland between 90 degrees west and 150 degrees west is the only major land on Earth not claimed by any country. Until 2015 the interior of the Norwegian Sector, the extent of which had never been officially defined, was considered to be unclaimed. That year, Norway formally laid claim to the area between its Queen Maud Land and the South Pole.

Governments that are party to the Antarctic Treaty and its Protocol on Environmental Protection implement the articles of these agreements, and decisions taken under them, through national laws. These laws generally apply only to their own citizens, wherever they are in Antarctica, and serve to enforce the consensus decisions of the consultative parties: about which activities are acceptable, which areas require permits to enter, what processes of environmental impact assessment must precede activities, and so on. The Antarctic Treaty is often considered to represent an example of the common heritage of mankind principle.

Australia
Since the designation of the Australian Antarctic Territory pre-dated the signing of the Antarctic Treaty, Australian laws that relate to Antarctica date from more than two decades before the Antarctic Treaty era. In terms of criminal law, the laws that apply to the Jervis Bay Territory (which follows the laws of the Australian Capital Territory) apply to the Australian Antarctic Territory. Key Australian legislation applying Antarctic Treaty System decisions include the Antarctic Treaty Act 1960, the Antarctic Treaty (Environment Protection) Act 1980 and the Antarctic Marine Living Resources Conservation Act 1981.

United States
The law of the United States, including certain criminal offences by or against U.S. nationals, such as murder, may apply to areas not under jurisdiction of other countries. To this end, the United States now stations special deputy U.S. Marshals in Antarctica to provide a law enforcement presence.

Some U.S. laws directly apply to Antarctica. For example, the Antarctic Conservation Act, Public Law 95-541, et seq., provides civil and criminal penalties for the following activities, unless authorized by regulation or statute:
 * the taking of native Antarctic mammals or birds
 * the introduction into Antarctica of non-indigenous plants and animals
 * entry into specially protected or scientific areas
 * the discharge or disposal of pollutants into Antarctica or Antarctic waters
 * the importation into the U.S. of certain items from Antarctica

Violation of the Antarctic Conservation Act carries penalties of up to US$10,000 in fines and one year in prison. The Departments of the Treasury, Commerce, Transportation, and the Interior share enforcement responsibilities. The Act requires expeditions from the U.S. to Antarctica to notify, in advance, the Office of Oceans and Polar Affairs of the State Department, which reports such plans to other nations as required by the Antarctic Treaty. Further information is provided by the Office of Polar Programs of the National Science Foundation.

New Zealand
In 2006, the New Zealand police reported that jurisdictional issues prevented them issuing warrants for potential American witnesses who were reluctant to testify during the Christchurch Coroner's investigation into the death by poisoning of Australian astrophysicist Rodney Marks at the South Pole base in May 2000. Dr. Marks died while wintering over at the United States' Amundsen–Scott South Pole Station located at the geographic South Pole. Prior to autopsy, the death was attributed to natural causes by the National Science Foundation and the contractor administering the base. However, an autopsy in New Zealand revealed that Dr. Marks died from methanol poisoning. The New Zealand Police launched an investigation. In 2006, frustrated by lack of progress, the Christchurch Coroner said that it was unlikely that Dr. Marks ingested the methanol knowingly, although there is no certainty that he died as the direct result of the act of another person. During media interviews, the police detective in charge of the investigation criticized the National Science Foundation and contractor Raytheon for failing to cooperate with the investigation.

South Africa
Under the South African Citizens in Antarctica Act, 1962, South African law applies to all South African citizens in Antarctica, and they are subject to the jurisdiction of the magistrate's court in Cape Town. The Antarctic Treaties Act, 1996 incorporates the Antarctic Treaty and related agreements into South African law. In regard to violations of these treaties, South Africa also asserts jurisdiction over South African residents and members of expeditions organised in South Africa.

title: Antarctic Treaty System


text:
Alfred Lawson

Alfred William Lawson (March 24, 1869 – November 29, 1954) was an English-born professional baseball player, aviator, and utopian philosopher. He played baseball, managed and promoted leagues from 1887 through 1916, and pioneered the U.S. aircraft industry. He also published two early aviation trade journals.

Lawson is frequently cited as the inventor of the airliner and received several of the first air mail contracts, which he ultimately did not fulfill. He founded the Lawson Aircraft Company in Green Bay, Wisconsin, to build military training aircraft and later the Lawson Airplane Company in South Milwaukee, Wisconsin, to build airliners.

The crash of his ambitious Lawson L-4 "Midnight Liner" during its trial flight takeoff on May 8, 1921, ended his best chance for commercial aviation success.

In 1904, he wrote a utopian novel, Born Again, in which he developed the philosophy which later became Lawsonomy.

Baseball career (1888–1907)
Lawson made one start for the Boston Beaneaters and two for the Pittsburgh Alleghenys during the 1890 season. His minor league playing career lasted through 1895. Lawson later managed in the minors from 1905 to 1907.

Union Professional League
In 1908, Lawson started a new professional baseball league called the Union Professional League. The league took the field in April but folded one month later because of financial difficulties.

Aviation career (1908–1928)
An early aviation advocate, in October 1908, Lawson started the magazine Fly to stimulate public interest and educate readers on the new aviation science fundamentals. It sold for 10 cents a copy from newsstands across the country. In 1910, moving to New York City, he renamed the magazine Aircraft and published it until 1914. The magazine chronicled the technical developments of the early aviation pioneers.

Lawson was the first advocate for commercial air travel, coining the term "airline." He also advocated for a strong American flying force, lobbying Congress in 1913 to expand its appropriations for Army aircraft.

In early 1913, Lawson learned to fly the Sloan-Deperdussin and the Moisant-Bleriot monoplanes, becoming an accomplished pilot. Later that year, he bought a Thomas flying boat and became the first air commuter to regularly fly from his country house in Seidler's Beach, New Jersey, to the foot of 75th Street in New York City (about 35 miles).

In 1917, utilizing the knowledge gained from ten years of advocating aviation, he built his first airplane, the Lawson Military Tractor 1 (MT-1) trainer, and founded the Lawson Aircraft Corporation. The company's plant was in Green Bay, Wisconsin. There, Lawson secured a contract and built the Lawson MT-2. He also designed the steel fuselage Lawson Armored Battler, which never got beyond the drafting board, given doubts within the Army aviation community and the signing of the armistice.

After the war, in 1919, Lawson started a project to build America's first airline. He secured financial backing, and in five months, he had built and demonstrated in flight his biplane airliner, the 18-passenger Lawson L-2. He demonstrated its capabilities in a 2000-mile multi-city tour from Milwaukee to Chicago-Toledo-Cleveland-Buffalo-Syracuse-New York City-Washington, D.C.-Collinsville-Dayton-Chicago and back to Milwaukee, creating a buzz of positive press.

The publicity allowed Lawson to secure an additional $1 million to build the 26-passenger Midnight Liner. The aircraft crashed on takeoff on its maiden flight.

In late 1920, he secured government contracts for three airmail routes and to deliver ten warplanes. However, because of the fall 1920 recession, he could not secure the necessary $100,000 in cash reserves and had to decline the contracts.

In 1926, he started his last airliner, the 56-seat, two-tier Lawson super airliner.

In this phase of his life, he was considered one of the leading thinkers in the budding American commercial aviation community; however, his inability to secure financial backing for his ideas led him to turn to economics, philosophy, and organization.

Lawsonomy (1929–1954)
In the 1920s, Lawson promoted health practices, including vegetarianism, and claimed to have found the secret of living to 200. He also developed his own highly unusual theories of physics, according to which such concepts as "penetrability", "suction and pressure" and "zig-zag-and-swirl" were discoveries on par with Einstein's theory of relativity. He published numerous books on these concepts, all set in a distinctive typography.

He later propounded a philosophy, Lawsonomy, and the Lawsonian religion. He also developed, during the Great Depression, the populist economic theory of "Direct Credits", according to which banks are the cause of all economic woes, the oppressors of both capital and labor. Lawson believed that the government should replace banks as the provider of loans to business and workers. He predicted the worldwide adoption of Lawsonian principles once "everybody understands this subject". His rallies and lectures attracted thousands of listeners in the early 1930s, mainly in the upper Midwest, but by the late 1930s the crowds had dwindled.

His claims about his greatness became increasingly hyperbolic. The Lawsonomy trilogy, which Lawson considered his intellectual masterpiece, is replete with such self-referential statements as "About every two thousand years a new teacher with advanced intellectual equipment appears upon earth to lead the people a step or two nearer the one God of everybody".

In 1943, he founded the Humanity Benefactor Foundation and University of Lawsonomy in Des Moines, on the site of Des Moines University, to spread his teachings and offer the degree of "Knowledgian", but after various IRS and other investigations it was closed and finally sold in 1954, the year of Lawson's death. His financial arrangements remain mysterious to this day, and in later years, he seems to have owned little property, moving from city to city as a guest of his far-flung acolytes. In 1952, he testified before a United States Senate investigative committee on allegations that his organization had bought war surplus machines and then sold them for a profit despite claiming non-profit status. His attempt to explain Lawsonomy to the senators ended in mutual frustration and bafflement.

A farm near Racine, Wisconsin, is the only remaining university facility, although a tiny handful of churches may yet survive in places such as Wichita, Kansas. The large sign, formerly reading "University of Lawsonomy", was a familiar landmark for motorists in the region for many years and was visible from Interstate 94 about 13 mi north of the Illinois state line, on the east side of the highway. A storm in the spring of 2009 destroyed the sign, although the supporting posts are still visible. On the northbound side of Interstate 94, a sign on the roof of the building nearest the freeway said "Study Natural Law" until being shingled over in October 2014.

In 2018, the Town of Mount Pleasant paid $933,000 to purchase the property on the northbound side of Interstate 94 for the Foxconn project. All remaining buildings were demolished and removed. Lawsonomy maintains a small following to this day.

title: Alfred Lawson


text:
Talk:Apocrypha

Martin Luther's Definition
From reading the article, I get the impression that the term seems to have a negative connotation in most historical contexts. Wouldn't it be worthwhile adding Martin Luther's pointed yet somewhat balanced definition "Apocrypha: These Books Are Not Held Equal to the Scriptures, but Are Useful and Good to Read" (quoted from here)? --Anna (talk) 22:36, 19 May 2011 (UTC)

The general term is usually applied to the books that the Protestant Christian Church considered useful but not divinely inspired. Is the term really restricted to "the Protestant Church"? Which Protestant church? Why is the sentence in past tense? What do you call texts that didn't make it into the Catholic (etc.) canon?--88.73.0.195 (talk) 02:43, 21 May 2011 (UTC)

You may want to check this website is more detail about the truth of Apocrypha: http://www.thelostbooks.com/bookapocintro.htm — Preceding unsigned comment added by 24.5.220.10 (talk) 09:45, 5 April 2012 (UTC)

Apocrapha, King James Version
I have seen references that say that King James First's translaters had translated the Apocrapha and that it was included in early translations of the Holy Bible. I wish to have his translation recognized for what it is. I plan to expand on this quite soon.
 * - RCNesland  — Preceding unsigned comment added by RCNesland (talk • contribs) 04:41, 17 July 2012 (UTC)

This article needs a re-write by experts
I came to this page because I wanted to understand apocrypha better, and before the end of the introduction, I was assaulted by glaring untruths. I refer specifically to this part:

"The general term is usually applied to the books in the Roman Catholic Bible or the Christian old testament, and the Eastern Orthodox Bible, but not the Protestant Bible on their claim that it is not God's word. So, for Protestant denominations, it is misleading in this sense to refer to the Gospel according to the Hebrews or even the Gnostic writings as apocryphal, because they would not be classified in the same category: by Protestants they would be classified as a heretical subset of antilegomenae..."

I grew up in a protestant church, and they never referred to apocrypha as "not God's word" or "heretical". On the contrary, members of my church actively sought to read obscure apocryphal texts in order to more fully understand their religion. Another commenter here was asking "which protestant church?" and that indeed is a good question since there are so many that are so different. (For example, the Anglican church, which is protestant, is basically the same as the Roman Catholic church. Not the same as the protestants who go to Megachurches in America.)

To boot, the quoted section above is horribly written. This article badly needs a re-write by experts.Guypersonson (talk) 23:15, 3 February 2013 (UTC)

 * I have attempted a rewrite of the introductory material only correcting some blatant errors and WP:POV. It's a step closer. Evenssteven (talk) 05:28, 25 May 2013 (UTC)
 * There is a discussion on possible merger from Biblical apocrypha at Wikipedia_talk:WikiProject_Bible – Fayenatic  L ondon 13:46, 1 June 2013 (UTC)

"out of date" tag
User DGG added an "out of date" tag to this article on Dec 12, 2012 which stands to this day. However he did not offer an explanation or reason why he did and what he thought was out of date. Does the tag still apply or can it be removed? I should think, that, generally, when you add a maintenance tag to an article it would be appropriate to explain on the discussion page. I've asked him on his discussion page and I hope he comes back here to discuss the matter. ;) --Maxl (talk) 09:51, 4 September 2014 (UTC)
 * I highly recommend messaging the editor before proceeding -- JudeccaXIII (talk) 13:56, 4 September 2014 (UTC)
 * which I did, see my text! ;) --Maxl (talk) 14:35, 4 September 2014 (UTC)

 * (I am copying this from my talk page.) What was out of date was the use of only 19th  and early 20th century sources. They are reliable only in a historical sense, for there have been enormous changes in our knowledge of the period since then for the Christian and Jewish apocrypha. Speaking only of data then unknown, the Dead Sea Scrolls, which have contents very relevant to both of these, had not even been discovered. The only use them, or of studies based on them, is in the article is as a see: reference.  And these are only the best known: there have been other major new discoveries of documents from the period.  Interpretations are not the same either. There has been over a  century of work by hundreds of scholars of various persuasions since those older encyclopedic sources were written--perhaps the best know are Frank Moore Cross and Cross andElaine Pagels. There haas also much many recent books of the formation of both the Christian and Jewish canons.  I assume there has been similar increases in knowledge of other religion's texts, though I have no knowledge about this. There was also a failure of attribution: it was not specified in the text what parts were copied from which particular of these older source=-nor is it even clear from the edit history.
 * I see the current version is very little better including the lack of use of texts found in the 20th century (though two of them were at least mentioned, & one general book was added as a source in two small places)-- and the continuing failure of attribution.
 * I greatly regret not having had time to work on this & I appreciate being reminded.  A great deal could be done merely summarizing the  more specialized articles, which are substantially more up-to-date   DGG ( talk ) 14:53, 4 September 2014 (UTC)
 * I see your point. There are two main sources which date to 1911 and 1913. Of course a lot of new facts may have surfaced since then, one of them the find of the Dead Sea scrolls, as you said. You're right, new sources need to be found for the article. --Maxl (talk) 17:18, 4 September 2014 (UTC)

Unusual link format
"The differences can be found by looking here", where the words "looking here" are a link to another Wikipedia page, doesn't seem like acceptable form. I've never seen it in any other Wikipedia article. 73.46.208.17 (talk) 21:48, 21 August 2015 (UTC)

Few refs, misleading and biased
I was surprised that were are no citation tags in this article, as it states one thing after another on the apocrypha without any references. And what was there was pretty stated or inferred much propaganda which Catholics are told, such as that the original LXX of the Hebrews contained the apocrypha, which cannot be proven and their is evidence against it, nor did later ones testify to an established inclusion of the apocrypha as they are not even close to being uniform. And that the Catholic canon was settled from the 4th c. till Luther and the Reformation came along and removed 7 books, which also is simply not true. For significant scholarly doubts about the nature of the Apocrypha continued for centuries and into Trent which provided the first infallible definition of the Catholic canon in 1546  - after Luther died. And who, as per ancient practice, separately included the doubtful books in his non-binding (he made that clear) translation, and had substantial support for his doubts about books he did not consider Scripture proper, though as with Jerome, he could quote truths from them (Paul could quote pagans).

Thus by God's grace, I added some referenced correction and balance to the article, though I expect someone to come along and delete it as being contrary to what they want history to say. See here if you want for more on this issue. Grace and peace thru the Lord Jesus (talk) 00:58, 24 November 2015 (UTC)

Organization
This article suffered from a lack of organization and thus redundancy and seemed to have little editorial interest in this regard. Therefore I placed much of the lengthy Intro to a section under Christianity titled Disputes over canonicity. There are two related issues being dealt with as I see it, what "Apocrypha" means and  where it is variously used, as well as why and how  certain writings came to be classed as apocrypha. Hopefully the latter is better explained now and with less redundancy, and with many more references. Grace and peace thru the Lord Jesus (talk) 17:19, 27 November 2015 (UTC)

External links modified
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Islamic Apocrypha?
Hi,

I'm researching for an assignment and was wondering why there is no mention or references or main article to the apocrypha teachings of Islam? Judaism, Christianity, Confucianism, Taoism, and Buddhism are represented, but the 2nd largest religion isn't? An oversight maybe? When I finish my assignment, I'll be happy to created the glaring omission.

Also, why is there no mention of Scientology or the Book of Mormons? — Preceding unsigned comment added by MageIIan (talk • contribs) 01:30, 2 December 2016 (UTC)

Relevance The Apocrypha fills in the history after Haggai and Zecharia. ||||

 * When it comes to Islam, you are simply the first person, as far as I can tell, to bring up the question. If we have Taoism and Confucianism, then it would make sense to have something for Islam as well, if there is a significant "Apocrypha" in Islam. I'm not as sure about Scientology. I'm not sure if they have any counterpart to the concept of "Apocrypha," and even if they do, I'm not sure if it's a good idea to have a section on every small religious movement in the world. It might clutter the article. Anyhow, thanks for the concern, and you're welcome to draw something up. Alephb (talk) 08:11, 26 September 2017 (UTC)

 * My understanding is that the primary Apocrypha as presently discussed in the this article is particular to Biblical or Judaeo-Christian Apocrypha (capital A).
 * If there exists a subject properly called "Apocrypha" by scholars in other religions, then it really should be included here only if there is overlap in material that the religions consider Apocrypha or material considered canon by one but Apocrypha by the other. That could be the case with Islam, I don't know, yes there is some common canon, but there is so much non-common canon, that I wouldn't think comparison of apocryphal writings would be all that useful, I may be wrong. (Is there any Islam apocrypha about Christ or the Apostles? Is there any Christian apocryphal writing that is canon in Islam or vice versa? If there is then maybe it should be here)
 * Are the Confucian and Taoist and Buddhist apocrypha (little a?) not misplaced here? (Split proposal or reduction to "See also"?) Would there really be an article Confucian and Taoist Apocrypha? There is no article titled Buddhist Apocrypha (little or big 'a'); the link is actually to Post-canonical Buddhist texts. I don't think inclusion of either apocryphal or Apocrypha-like material from disparate religions in this article is appropriate except as a comparison, maybe. If such material is only an Apocrypha analog, it is not Apocrypha (cf., Ramadan is not Muslim Christmas). If there is actual Apocrypha scholarship under that term in other religions, but there is no common text, then it would be appropriate to have a distinct article (e.g., Zoroastrian Apocrypha, if there is such a subject (apparently there is, sort of, but it's in the Gnostic Apocrypha of Christianity, so ... )). IveGoneAway (talk) 01:55, 27 September 2017 (UTC)
 * It might help if either this article were called "Biblical Apocrypha," or if it's lead where a little less ambiguous about its intended scope. Alephb (talk) 08:01, 27 September 2017 (UTC)

 * Is this a problematic article, with editors assuming it is the article about Biblical Apocrypha, when it actually isn't? (I made that error, too. Shoot, it's right there in the hatnote and the lead.) There already is a Biblical apocrypha article. There was a discussion in 2013 of renaming it/merging it with Apocrypha. IveGoneAway (talk) 17:13, 27 September 2017 (UTC)
 * Well, I think the issue is that the lead only, and the Introduction does too. It's true that after discussion of Judaism and Christianity there's a little bit on other religions, but those at first glance look like the sort of "me too!" sections that get tossed in for comparative purposes.
 * The opening sentence reads, "Apocrypha are works, usually written, of unknown authorship or of doubtful origin." I suppose we could take that as giving the scope of the article, but then we have the problem of writing a coherent article about works of unknown authorship / doubtful origin in general. Wouldn't it just basically become a giant list? (Not that I'm against that, but definitely the first two sections would need to be rewritten.) Alephb (talk) 18:25, 27 September 2017 (UTC)

Additional changes needed
The Other section needs to be incorporated into the Christianity section. Editor2020 (talk) 20:39, 3 August 2020 (UTC)
 * I have cleaned up and reorganized much of the article but have still not merged the Other sectiom. Editor2020 (talk) 18:01, 13 April 2021 (UTC)

"Non-canonical" listed at Redirects for discussion
A discussion is taking place to address the redirect Non-canonical. The discussion will occur at Redirects for discussion/Log/2021 October 26 until a consensus is reached, and readers of this page are welcome to contribute to the discussion. SWinxy (talk) 01:09, 26 October 2021 (UTC)
 * Also 2 others - I'd urge people to comment there! Johnbod (talk) 16:07, 26 October 2021 (UTC)

Lead
changed the lead last year, but made this article redundant to Biblical apocrypha and put it at odds with its own content on other religions. I have restored the old lead, but some content has been lost that may deserve restoring somewhere, either in this article or another. Srnec (talk) 23:42, 19 April 2022 (UTC)
 * User:Srnec, I have no objection with your edits other than the deletion of certain references, which I have restored. I have also restored two small clauses that provide context. Thanks for your understanding. With regards, AnupamTalk 05:21, 20 April 2022 (UTC)

Apocrypha
The book of clement — Preceding unsigned comment added by 154.160.5.28 (talk) 06:26, 26 September 2023 (UTC)

title: Talk:Apocrypha