The story of the Passion, Resurrection, and Descent of Christ is treated at length in one of the most interesting of the apocryphal gospels. While it is based upon the narrative as given in the canonical books of the New Testament, many additions have been made of a purely fictitious character,—especially that of Christ's descent into Hell and his releasing the souls of the patriarchs and saints who had for centuries been in bondage to Satan. The real origin of this legendary story, which was one of the most productive literary sources in the Middle Ages, is clouded in obscurity. When or how it came into existence has never been definitely determined. In the prologue to both the Greek and the Latin versions of the story we are informed that the Emperor Theodosius found the book among the public records in the Hall of Pilate in Jerusalem (a. d. 380): “In nomine sanctae trinitatis incipiunt gesta salvatoris domini nostri Iesu Christi, inventa Theodosio Magno imperatore in Ierusalem in praetorio Pontii Pilati in codicibus publicis ” (Tischendorf, p. 312). Moreover, we are told at the conclusion of Cap. xxvii that Pilate himself wrote all the transactions from the relation of Nicodemus and Joseph: “Haec audiens Pilatus tulit exempla dicti Leucii et Carini a Nicodemo et Iosepe tradita et posuit ea in publicis codicibus praetorii sui ” (Tischendorf, p. 388). We are further informed by Epiphanius, bishop of Constantia in Cyprus, who flourished at the close of the fourth century, that the Quartodecimans, a sect which originated near the close of the third century, appealed to this story to confirm their opinions as to the proper time of keeping Easter. At this time and throughout the early centuries of the Christian era the story was known by the title, The Acts of Pilate (Acta Pilati). These Acts of Pilate appear in fact to have been known much earlier than the fourth century. The ancient Christian apologists, Justin Martyr and Tertullian, both appeal to the Acts of Pilate in confirmation of the miracles and crucifixion of Christ (cf. J. Martyr, Apol., pp. 76, 84; Tertullius, Apol., c. 21). Epiphanius (Opera, pp. 259-275) also gives a version of the story which “ agrees in many points with” the Acts of Pilate (cf. Kirkland, p. 17). The cause of Christ's Descent is there stated (p. 268) to be, “ut educat eos qui a saeculo vincti sunt.”
