Apo- (ἀπο) means “away, from, off” and –graphō (γράφω) means “to write”.
Write, briefly, the entire disposition of generic events, away from the inconstant circumstances or fluctuating sands of time in which they occur. What would amount to the truth of such written evidence? To take these down in this mercurial form proves all the more taxing; and taxis (τάξις) is that determined, topological arrangement.
Apographa refers, then, to the residual impression upon this receipt, as received. There is a carbon-copy representation of the original pressure applied by the utensil, tool, or instrument. That civil authority, whose universal directive it is to check & collect what is owed to the entity, puts its ruling quill on the cosmos.
Normally, it has been perceived to be a bureaucratic enregistration:
Luke 2:1-3 (NRSV) “[I]n those days a decree went out from Emperor Augustus that all the world should be registered.2 This was the first registration and was taken while Quirinius was governor of Syria.3 All went to their own towns to be registered.”
In other words, the strongest evidence corroborating the objective veracity of early Christianity is probably found in observing the cumulative administrative movements of the global Roman Empire and the obligatory laws of the Syrian Government. That is, Luke-Acts allegedly attested to a certain “Theophilus”. This remainderman is outstanding, while the physician Luke peels back the previously produced documentation.
The identification of this non-Christian activity is made transparent by the mental resistances to their own record-keeping practices, later indicated via the Apostle Paul. This protracted inscription has the inter-locking accruement of smoothing and/or polishing the whole tabular sketch of the Gospels (account; λογαριασμός).
The second episode noted charts the final of the only two (2) mentions of the word apographé in the New Testament:
Acts 5:37 (NRSV) “[A]fter him Judas the Galilean rose up at the time of the census and got people to follow him; he also perished, and all who followed him were scattered.”
So Scripture was sealed, as scholium of what occurred.
No longer considered with consensual effectuation, this enrollment stays after the people depart. Historical investigation therefore works backwards to the official register, until a “lover/friend of God” is not located. The Acts of the Apostles is arguably the antigraph of this body. It would be mistaken, however, to assume that mundane authority for itself; for this method merely copies (antigráfo; αντιγράφω) the already authenticated one.
For, on the one hand, marking one’s own ledger may be the only means of discovering the motive forces underwriting an edict, a decree, or proclamation. Yet, it won’t be able to keep time with the extant motion; there is no accurate metronome in the witnessing of metanoia (μετάνοια). The Pauline tone is denounced as subjective and thereby illegitimate for that reason alone (sola ratio). Evidently, looking around for a Petrine “origin” (arche; ἀρχή) of those textual conversions of spirit won’t do or be adequate either.
Why should the Bible, the book of all books, become an ultimate commitment and container save for that ghostwritten re-play of cathexic emotion? St. Basil in De spiritu sancto (375 A.D.) reflects upon another answer: “[W]ell had they learnt the lesson that the awful dignity of the mysteries is best preserved by silence. What the uninitiated are not even allowed to look at was hardly likely to be publicly paraded about in written documents” (Chapter XXVII).
Mystical tradition encapsulates the whole of apographé — yet it “still” (hesychia; ἡσυχία) does not notice its sidereal temporality.
And behold the man (Anointed; Χριστος) sparring alone in the warrior zone, exchanging and substituting unwritten codices with the worldly regime. What one sees legitimated ‘there’ is the Christian West. It will churn out the census/tax assessments in its favor, bolstering its trustworthiness. It can reliably corroborate the principal personages, their alibis and states of mind, to its demonstrable advantage. It might even directly manage the microcosm of that wilderness, with an operative faith/certitude.
At bar, there is no “crisis” of justification here with you. This is constancy, fidelity.
Similarly, “of similar essence” (homoiousios; ὁμοιούσιος) the word hypotaxis suggests a function of subordinating connectives (ὑπό meaning “under” or “beneath”); the aforementioned arrangement is aggregated (‘Synoptic’ or synoptikós; συνοπτικός) and so recorded in reverse order, with a matching mark placed on the other side. What happens thereafter is not made known; no astral inference is automatically made from the collated/assembled exhibits of memory.
Where does the rest come, “from without”?
This inside is “daily bread” (epiousios; ἐπιούσιος): Before there was atonement, the only substantive “graph” (mánna; μάννα) there was of mind, was eaten. It is of no use to enter into the theological conundrums of the present, already the meaning of which is plain as is. John 6:67 has it said: “[D]o you also wish to go away?”
The troubling matter is the physical geography & topography (as imagined topoi) – not the occasional historiography or whatever requisite written dénouement (viz. ‘metaphorical authorship’) has been made evident since Nazareth. At this juncture, the fishing village Capernaum is a city of Galilee. It is separated by Samaria from Judea (Kerioth).
Already in John 4, Jesus was set to pass through Samaria. All begins to take the form of an introduction to geometric set theory.