PAPER

The of Truth: Spiritual Enrichment in the Valentinian East

Robert Williams B. H. Carroll Theological Institute 2 December 2020

Introduction

The Gospel of Truth, the third document in the first of the thirteen Nag Hammadi codices, pages 16-43, some dozen pages in Marvin Meyer’s translation,1 is a gospel not in the sense of the NT genre. Einar Thomassen classifies it instead a “,”2 “the proclamation of the revealer’s message,” as described by Harold Attridge and George MacRae,3 a proclamation of truth, in contrast to error. As a homily, the discourse intersperses paraenesis with proclamation. “The good news about the appearance of the Savior on earth and the message he brought to humanity”4 may be understood as “a literary homily for Christian spiritual reading and not for delivery in a specific situation.”5 In contrast to the lengthy and systematic Tripartite Tractate, concluding Codex I and classified a “theological treatise” by some,6 and which I have proposed as showing pre-baptismal catechetical purposes,7 our document is an “exhortation,” aiming “to exhort the faithful,” “to change the outlook and behavior of its audience.”8

This presentation will show, as I have also proposed for Excerpta ex Theodoto9 and The Tripartite Treatise,10 that The Gospel of Truth offers a more realized eschatology in Christian experience than one finds in the NT. Attridge and MacRae in a structural overview note that the document explains that from the Father effects this more realized state along three lines, spiritually in restoring unity with the Father, sociologically in enriching the “knowing” community, and psychologically in

1 “The Gospel of Truth,” in The Nag Hammadi Scriptures: The International Edition (ed. M. Meyer; New York: HarperCollins, 2007), 36-47. 2 “The Gospel of Truth” in The Nag Hammadi Scriptures, 34. 3 “The Gospel of Truth,” in Nag Hammadi Codex I (The Jung Codex): Notes (NHS XXIII; Harold W. Attridge, ed.; Leiden: Brill, 1985), 39. 4 Thomassen, “The Gospel of Truth,” 31. 5 Harold W. Attridge and George W. MacRae, “The Gospel of Truth,” in Nag Hammadi Codex I (The Jung Codex): Introductions, Texts, Translation, Indices (NHS XXII; Harold W. Attridge, ed.; Leiden: Brill, 1985), 81. I shall follow the Coptic and the ET of this volume except where otherwise noted. 6 Harold W. Attridge and Elaine H. Pagels, “The Gospel of Truth,” in Nag Hammadi Codex I (The Jung Codex): Introductions, Texts, Translation, Indices (NHS XXII; Harold W. Attridge, ed.; Leiden: Brill, 1985), 176. Thomassen, “The Gospel of Truth,” 60. 7 Robert Williams, “The Tripartite Tractate: Religious Experience in the Valentinian East” (paper presented at the annual meeting of the SBL, San Diego, Cal., 23 November 2019), 5. 8 Thomassen, “The Gospel of Truth,” 34. 9 Robert Williams, “Excerpts from Theodotus: Social Significance of Apostolic Identity and Boundaries,” (paper presented at the Eighteenth International Conference on Patristic Studies, Oxford, U.K., 23 August, 2019), 14, 23. See SP (forthcoming). 10 Williams, “The Tripartite Tractate,” 1, 9, 11. 1 experiencing authentic individual existence.11 The author indicates the person Word/Son//Savior as the agent for the changes, alluding to activities of teaching, , anointing, and eucharist for implementation in the human community.

We shall proceed by first elucidating the contours of eschatology in four allusions, where the unity, authentic existence, and return to the Father become manifest, then, second, explaining the role of the Word and related terms, and, third, noting the ritual allusions to activities of spiritual and growth.

A. Realized Eschatology

Eschatological hints reveal realized experiences of those who “know.”12 We discover four vignettes. First, the Spirit brings people to life in spiritual rebirth. Then revelation initiates an eight-step ordo salutis in the person bringing “rest.” Third, revelation effects individual and social reintegration. Finally, the author indicates that he has achieved the much cherished “rest.”

The four vignettes pointing the hearer or reader toward realized eschatology are the rebirth (30.17-30), the eight-step process leading to “rest” (21.30-22.12), revelation effecting individual and social reintegration (25.19-24), and achieving the “resting-place” (42.41-43.2).

First in logical progression of vignettes is 30.17-30. The Spirit awakens the person (19), raising him (21-23) and granting him “the means of knowing the knowledge of the Father and the revelation of his Son” (24-26).13 The Spirit, earlier identified as the “bosom of the Father,” reveals protologically to the cosmic aeons the Son, hidden in the Father, enabling them to find rest from their search for the Father (24.10-21).14 The Spirit’s identification as the bosom of the Father suggests a role in nourishing the searcher in infancy, as his knowledge begins.15 As the Father’s “tongue” he enables the aeons to understand the Father’s Word (26.36) “in the whole process of the coming of Truth and the unification with the Father through the Spirit.”16 This is prelude to such activity with human creation. The “awakening” employs the insufflation imagery of Genesis 2.7,17 with the “raising” suggesting the spiritual resurrection in Paul’s new creation (2 Cor 5.17). The author bypasses forgiveness of sins for the concept of knowing the unknown Father, a more immediate intimacy and unity than generally evident in the NT.

Next, just as the Spirit’s protological activity brought rest to the aeons, an eight-step process sequences a human’s coming to “rest” in history, 21.30-22.12. The Father enrolls

11 “The Gospel of Truth,” in NHS XXIII, 70. 12 Two brief allusions to future eschatology are noted at the end of the section. 13 See the Spirit earlier, 24.10-11, 26.36, 27.4. 14 Einar Thomassen, The Spiritual Seed: The Church of the ‘Valentinians’ (Leiden/Boston: Brill, 2006), 152-3. 15 See Attridge and MacRae, “The Gospel of Truth,” in NHS XXIII, 72. 16 Ibid., 79. 17 Ibid., 86. 2

“in advance”18 in “the book of the living”19 those to receive knowledge (21.2-23). The eight stages of development in spiritual relationship with the Father read as follows: “If he is called, he hears, he answers, and he turns to him who is calling him, and ascends to him. And he knows in what manner he is called. Having knowledge, he does the will of the one who called him, he wishes to please him, he receives rest” (21.4-12). The hearing, answering, turning and ascending are modeled on Paul’s terminology of Christ’s post- resurrection response to God, Eph 4.8-10,20 and the servant John’s visionary ascents, Rev 4.1, 11.12.21 Doing the will, patterned after Jesus and the likeminded (John 7.17)22 and wishing to please, a Pauline pattern (2 Cor 5.9) and exhortation (1 Th 4.1),23 historical activity of the called ones, suggest that the sequence, consummated in “rest,” is realized in earthly experience, not delayed until the eschaton. Again, then, we find from the author an apparently earthly sequence surpassing in some ways the Christian experience recorded in the NT.

Third, revelation effecting individual and social reintegration emerges in the historical life of the Gnostic, 25.8-24. The text reads as follows:

In time Unity will perfect the spaces. It is within Unity that each one will attain himself; within knowledge he will purify himself from multiplicity into Unity, consuming matter with himself like fire, and darkness by light, death by life. If indeed these things have happened to each one of us, then we must see to it above all that the house will be holy and silent for the Unity.

Attridge and MacRae explain Unity in the following way: “It characterizes the transcendent realm of the Father (23.15, 24.26-27), and it is the ultimate state to which all beings which have come from the Father will return (25.10-19).”24 The social and spiritual harmony and coherence, therefore, results from knowledge of the Father. They earlier explain, “By learning about the transcendent Father (18.7) the recipient of revelation also learns about his or her ‘root’ (28.16-18), the source and goal of his or her own existence (21.14-15, 22.13-15).”25 “Attaining himself” then restores one “to the primordial unity.”26 “Purifying himself,” if used as in (Haer. 1.2.4), refers to liberating oneself from passion.27 We find that the author considers these developments accomplished to some extent. The protasis, “If these things have happened to each one of

18 Ibid., 62. 19 Biblical sources underlie the term (ibid., 57, citing Jacques-É. Ménard, L’Évangile de Vérité [Leiden: Brill, 1972], 95). Cf. Ex 32.32; Ps 69.28; Phil 4.3; Rev 3.5, 5.2-9, 13.8, 20.12, 15; 21.27. 20 Cf. Ps 68.18. 21 References from Ménard (L’Évangile, 106), cited by Attridge and MacRae, “The Gospel of Truth,” in NHS XXIII, 72. 22 Reference from Ménard (L’Évangile, 106), cited by Attridge and MacRae, “The Gospel of Truth,” in NHS XXIII, 64. 23 References from Kendrick Grobel, (Gospel of Truth [New York: Abingdon, 1960], 79) and Ménard (L’Évangile, 106), cited by Attridge and MacRae, “The Gospel of Truth,” in NHS XXIII, 64. 24 “The Gospel of Truth” in NHS XXIII, 54. 25 Ibid., 47. 26 Ibid., 74. 27 Ménard (L’Évangile, 123), cited by Attridge and MacRae, “The Gospel of Truth,” in NHS XXIII, 74. 3 us,” is a first-class condition, “since these things have happened.”28 Attridge and MacRae interpret this to mean, “The reintegration into the primordial unity is achieved, at least proleptically, for the Gnostic upon reception of the revelation.” They compare this to Jesus’ assertions that already now “the dead will hear the voice of God and live” (John 5.25) and “true worshippers will worship the Father in spirit and in truth (4.23).”29 We also find the author writing sociologically, to a community, not just an individual. “To each one of us” is corporate. Grobel sees a Gnostic group in view.30 Hence we find the transcendent Unity already realized in Gnostic experience, spiritually with the Father as well as individually and sociologically in a community.

Finally, the “resting-place,” 42.41-43.2. Moving toward his conclusion, the writer states, “It is not fitting for me, having come to be in the resting-place, to speak of anything else.” He has entered the place of rest. This must be understood as partial, however, since he follows by saying, “But it is in it that I shall come to be” (43.2-3).31 He deems it appropriate here to limit his teaching to the needs of “the true brothers” (43.5).32 Such suggests that he could say more on the eschaton, “anything else,” in light of the focus of his homily.33

In summary, we find that the author’s instances of realized eschatology follow a generally NT pattern of soteriology but accentuating the realized experience of the believers in relationship with the Father. The Spirit awakens the seeker and raises him as a new creation, enabling him to gain “the knowledge of the Father and the revelation of the Son” (30.17-30). Then we learn of a five-step process, initiated by the Father’s call, through which the called one hears, answers, turns, and ascends and then proceeds, with three steps further, to do the will of the Father and to wish to please him, and to receive rest (21.30-22.12). Third, revelation effects the individual’s regaining both his authentic self in the primordial unity and thereby also his social reintegration in the Gnostic community (25.8-24). Finally, the author indicates actually being in the resting-place, though still in the cosmos, (42.41-43.2). We move now to find that the instrumentality of revelation is the person termed Word, Son, Jesus, and Savior.

B. Agent: Word/Son/Jesus/Savior

The person termed in these four ways is the agent by which the Father brings revelation. Word/Son refers to protological existence, internal then external to the Father.

28 Marvin Meyer, trans., “The Gospel of Truth,” in The Nag Hammadi Scriptures, 40. 29 Attridge and MacRae, “The Gospel of Truth,” in NHS XXIII, 75. 30 Gospel, 101, cited in Attridge and MacRae, “The Gospel of Truth,” in NHS XXIII, 75. Attridge and MacRae are more cautious because of the conditional clause, noting, “Nonetheless, the phrase may be an indication that the work is addressed to a community which at least includes people who share the author’s basic perspective” (“The Gospel of Truth,” in NHS XXIII, 75). 31 Attridge and MacRae, “The Gospel of Truth,” in NHS XXIII, 134. 32 Ibid., 134-5. 33 The author alludes to final stages of eschatology in only two instances, negatively, in Error bringing judgment upon herself (26.19-27; cf. Attridge and MacRae, “The Gospel of Truth,” in NHS XXIII, 78), and positively, as noted above, in his future entry into the rest with the Father and the beloved community (43.2-7).

4

Jesus/Savior is the historical manifestation, Jesus as teacher and Savior bringing salvation and redemption.

The homily begins as follows:

The gospel of truth is joy for those who have received from the Father of truth the grace of knowing him, through the power of the Word that came forth from the , the one who is in the thought and the mind of the Father, that is the one who is addressed as the Savior, (that) being the name of the work he is to perform for the redemption of those who were ignorant of the Father, while the name of the gospel is the proclamation of hope, being discovery for those who search for him. (16.31-17.4)

Word and Savior are the initial terms for the Father’s means of knowing him, the Word referring to his thought and mind and proceeding from the pleroma and the Savior being how he is addressed in view of his role of redemption and salvation.

First the protological terms the Word and its close counterpart, the Son. The Word, as the first emanation from the Father, discloses the otherwise unknown thought of the Father. The primary text reads as follows in Meyer’s translation: “Each of his (the Father’s) words is the product of his will and the revelation of his speech. Since they were the depth of his thought, the Word that came forth caused them to appear” (37.4-9).34 The Word, then, reminiscent of John 1.1, was in the Father and was the first to come forth from him (37.15). The words revealed from the Father’s will35 Grobel, followed by Attridge and MacRae. understands to refer to all creatures.36

The Son, closely associated, similarly discloses unknown features of the Father. Earlier regarding the Father’s revelation, the author explains, “He reveals what is hidden of him – what is hidden of him is his Son – so that through the mercies37 of the Father the aeons may know him and cease laboring in search of the Father” (24.11-18). The Son, then, also reminiscent of John 1, in this case verse 18b, “has made him known.” With this familial term the author represents manifestation of the characteristics of the Father. Thomassen combines the significance of the two terms as agents of revelation in the following way: “The properties of the Father with which the Word-Son is united represent the revealed characteristics, as well as the Entirety (the totality) itself.”38 The

34 “The Gospel of Truth” in The Nag Hammadi Scriptures, 45. 35 Attridge and MacRae (“The Gospel of Truth,” in NHS XXIII, 113) note, “The basic point of the remark is to affirm the unity of the underlying “will” and the multiplicity of “words” which issue from the Father, however those words are to be understood.” 36 Gospel, 39, cited in “The Gospel of Truth,” in NHS XXIII, 42-3. Attridge and MacRae note that the term is used for the totality of spiritual beings in Valentinian texts (Irenaeus, Haer. 1.13.1) with similar usage in Tri. Trac. 60.34. 37 Thomassen (Spiritual Seed, 159) translates the term “inner parts,” noting its literal meaning, “entrails” (n 29). 38 Ibid. Thomassen clarified earlier (149n8), “The aeons” and “the Entirety” (totality) . . . are synonymous” in the work. 5 terms Word and Son represent agents of revelation of the Father in a comprehensive way, his creation and his character.39

Now the salvation history terms, Savior and its close counterpart Jesus. The Savior is so termed for his role in redemption and salvation. The homily introduces him as a role- oriented name for the Word: “The Word is called ‘Savior’, a term that refers to the work he is to do to redeem those who had not known the Father” (16.37-17.1).40 This “work” will bring knowledge to the ignorant. The title “Savior” belongs to the person “Jesus the Christ.” The text reads as follows:

Through this, the gospel of the one who is searched for, which was revealed to those who are perfect41 through the mercies of the Father, the hidden mystery, Jesus, the Christ, enlightened those who were in darkness through oblivion. He enlightened them; he showed (them) a way; and the way is the truth which he taught them. (18.11- 20)

We find then that “The hidden mystery, Jesus the Christ enlightened those . . . in darkness” (18.16-17). “Hidden mystery” reminds us of Pauline thought of “the mystery of Christ” “made known to me by revelation” (Eph 3.3-4) and “Christ, in whom are hidden all the treasures of wisdom and knowledge” (Col 2.3). Christ is the agent from the Father, revealing him to Paul, as an apostle (Eph 3.5) for the human community.42 Further, we hear the author employing Johannine ideas for the content of Jesus’ earthly work, enlightening them (1.5) and showing them the way and the truth (14.6). Jesus the Christ appeared in order to “enlighten” people on earth.

Jesus’ teaching leads to his crucifixion, a soteriological event. The passage is as follows:

For this reason, error grew angry at him, persecuted him, was distressed at him (and) was brought to naught. He was nailed to a tree (and) he became a fruit of the knowledge of the Father. It did not, however, cause destruction because it was eaten, but to those who ate it it gave (cause) to become glad in the discovery, and he discovered them in himself, and they discovered him in themselves. (18.21-31)

From Christ’s enlightening activity, a cosmic force, “error,”43 orchestrated his crucifixion.44 As Attridge and MacRae note, it is “an event. . . which . . . will be

39 Attridge and MacRae (“The Gospel of Truth,” in NHS XXIII, 72-3) conclude similarly, “He (the Son) can, moreover, be identified with the word (16.34), the content and subject of the revealed Gospel (36.13- 14). He (the Son) is such because of his intimate association with the Father (38.7-39.28).” 40 Meyer’s translation, “The Gospel of Truth” in The Nag Hammadi Scriptures, 36.

41 “The perfect” may be considered an anachronism. Attridge and MacRae (“The Gospel of Truth,” in NHS XXIII, 49) note, “The reception of the revelation is later said to perfect its recipients (21.8-18), so the term may be somewhat misleading here. It refers to the results of the soteriological process, not to its precondition.” 42 Ibid. 43 Ibid., 43-4, 50. 44 Ibid., 50. 6 interpreted, in Johannine terms, as a revelatory act,”45 not an atoning one. That destruction of Christ, however, resulted in the destruction of “error,” “bringing [it] to naught,” Christ, becoming “a fruit of the knowledge of the Father.” Unlike that of the tree of the knowledge of good and evil (Gen 3.3), in Attridge and MacRae’s words, “the fruit of Calvary”46 was not destructive, but instead reciprocally revelatory from their eating,47 him discovering them in himself and them discovering him in themselves.48 So we see Jesus as agent in his crucifixion, soteriological, enabling recipients to have knowledge of the Father and saving them from ignorance, with no mention of gaining liberation from bondage of sins.

Following some reiteration of his role as teacher (19.17-25), the author elaborates on Jesus’ role as the Father’s agent of revelation at the crucifixion with the image of “the living book of the living”49 “from the Father, . . . that (book) which no one was able to take, since it remains for the one who will take it to be slain” (19.35-20.1, 3-6). He explains that the book had to appear for “those who have believed in salvation” to “become manifest” (20.6-9).50 “For this reason the merciful one, the faithful one, Jesus, was patient in accepting sufferings until he took that book, since he knows that his death is life for many” (20.10-14), again, a passion “revelatory, not atoning.”51 Then more specifically, “For this reason Jesus appeared; he put on that book; he was nailed to a tree; he published the edict of the Father on the cross. O such great teaching!” (20.23-26) Attridge and MacRae note that his putting on the book suggests a heavenly garment, as perhaps behind 2 Cor 5.3.52 Thomassen adds that Jesus, in so clothing himself, “represents the totality of the true identities of the saved, their shared status of being the Father’s children.”53 To recap, the ones to be saved could not become “manifest” until one was slain. Jesus submitted knowing “that his death is life for many.” Jesus as Savior served as God’s agent for revelation and in so doing sacrificed his life for those in the book of the living, for them to know the Father.

The cluster of Word, Son, Jesus, and Savior we have seen to represent the agent by which the Father brings revelation. The first two, Word and Son, are employed for agency protologically, before salvation history. The Word speaks to making evident what is

45 Ibid. 46 Ibid., 51. 47 Ibid. Attridge and MacRae refer to John 6.30-46. Cited in the note, Eric Segelberg (“Evangelium Veritatis: A Confirmation Homily and Its Relation to the Odes of Solomon,” (Or. Suec. [1959], 7) considers the eating to be a sacramental allusion. 48 The reciprocal discoveries continue reminders of Johannine ideas, here of the interpenetration representing unity, John 17.10, 21-23. 49 Ménard (L’Évangile, 95), cited in Attridge and MacRae (“The Gospel of Truth,” in NHS XXIII, 57), lists biblical sources of the imagery: Ps 68.29; Phil 4.3; Rev 3.5, 5.2-9, 113.8, 20.12, 15; 21.27. 50 Attridge and MacRae explain the image as follows: “In the Gos. Truth the Book is an image of what is revealed (here and at 20.3-4, 12-14). As the agent of awakening and return, what is revealed can be portrayed as itself alive (here and 22.38-39). As the instrument of reintegration into the primordial unity, what is revealed can be depicted as the Book onto the pages of which the names of the elect are inscribed” (21.4-5). 51 Ibid., 58. 52 Ibid., 59-60. 53 Spiritual Seed, 153. 7 internal to the Father; the Son, to what becomes external. Then in salvation history, Jesus lives a life that enables him to become Savior with a salvation that provides revelation, without atonement being mentioned. We turn now to allusions of ritual to identify social activity envisioned in the community addressed.

C. Ritual: , Baptism, Anointing, Eucharist

The author hints at four activities by which participants respond to the Father as part of the community. Being taught in a school prepares the individual for initiation. Baptism, then, as usual in Christian practice, is the initiatory rite. This is evidently followed by anointing, perhaps upon confirmation, which suggests one’s arrival at “perfection,” completion, and, finally, there is suggestion of eucharistic practice.

1. Catechesis

The school would have been a familiar setting for the Gnostic community, given their emphasis on knowledge. The following discussion of school, however, has little evidence with which to work in the Gos. Truth. Early in the narration of Jesus’ activities comes the only use of the term.

As in the case of a person of whom some are ignorant, he (the Father) wishes to have them know him and love him, so – for what did the all have need of if not regarding the Father? – he (Jesus) became a guide, restful and leisurely. In schools he appeared (and) he spoke the word as a teacher. There came the men wise in their own estimation, putting him to the test. But he confounded them because they were foolish. They hated him because they were not really wise. After all these, there came the little children also, those to whom the knowledge of the Father belongs. Having been strengthened, they learned about the impressions of the Father. (19.10-32)

In fact, never is Jesus’ teaching venue termed a school in the . The statement of such here, therefore, is suggestive. The author evidently wanted to propagate Jesus’ activity as involving such locations. We surmise that he was so inclined because such was customary in his activities.

A few other statements suggest the importance of schools by reference to teaching and books. The children, “learning about the impressions of the Father,” found “manifested in their heart the living book of the living – the one written within the thought and the mind of the Father” (19.34-20.1). The book, already treated above, is metaphorical but the “learning” about the Father is meant literally and suggests a place and time that might well extend beyond weekly times of worship. Similarly Jesus’ clothing himself with the book and then publishing “the edict of the Father on the cross” (20.24-27) is metaphorical for being the Father’s agent of revelation, also noted above, and perhaps reminiscent of images from Colossians 2.14 and John 3.13, 12.32, suggested by Attridge and MacRae.54 The author subsequently, however, states, “But those who are to receive teaching [are] the living who are inscribed in the book of the living. It is about themselves that they

54 “The Gospel of Truth,” in NHS XXIII, 60. 8 receive instruction, receiving it from the Father, turning again to him” (21.3-7). The teaching and learning are certainly part of their coming to recognize him while they live on earth, and “receiving it from the Father” is a spiritual reality but certainly suggests participation of human teachers, as when Jesus taught during his earthly life.

Learning from a teacher is probably similarly implied in the eight-stage progression (22.4-12). The person is described as becoming sober, “He knows as one who having become drunk has turned away from his drunkenness, (and) having returned to himself, has set right what are his own” (22.12-17). Such awakening to one’s senses and return to oneself suggests direction from a teacher instructing in God’s ways. To such repentance and moral reformation perhaps belongs the author’s reference to purifying. The Word, he writes, “supports the totality; it chooses them and also receives the impression of the totality, purifying them, bringing them back into the Father, into the Mother, Jesus of the infinite sweetness” (24.3-8). Segelberg interprets this passage as liturgical.55 The purifying is attributed to the Word, but such may involve human participation in the form of a teacher’s instruction and a student’s reception. So appears the evidence for learning in schools as part of the activity practiced in the author’s Gnostic community.

2. Baptism

Baptism seems likely as the initiatory rite of the community for seekers. Nothing is stated explicitly, so we search for clues and hints. There are several that have surfaced from scholarly scrutiny. Four merit consideration. The earliest, and perhaps the clearest possibility, is stated about the little children: “Having been strengthened, they learned about the impressions of the Father” (19.30-32), the suggestion being that the strengthening may represent baptism or confirmation. Three scholars have so detected allusion here.56 Segelberg even includes in the title of his study “Confirmation Homily.”57

In speaking about Jesus’ crucifixion, the author states, “He draws himself down to death though life eternal clothes him. Having stripped himself of the perishable rags, he put on imperishability, which no one can possibly take away from him” (20.28-34). Segelberg finds a baptismal reference in the divestiture language,58 Attridge and MacRae express reservations, since such imagery is found in other contexts (e.g. 2 Cor 5.4 of the individual believer).59 I find, however, that such is plausible in a certain sense. It is not that our writer is speaking of Jesus’ baptism here but rather that the terminology was baptismal terminology for the author: “draws himself down to death,” “life eternal clothes him,” “stripped himself of the perishable rags, he put on imperishability, which no one can possibly take away from him.” It sounds like baptismal language, however it may be used otherwise as well.

55 “Evangelium,” 8, cited in Attridge and MacRae (“The Gospel of Truth,” in NHS XXIII, 70). 56 Segelberg (“Evangelium,” 7), Gerhard Fecht (“Der erste ‘Teil’ des sogennanten Evengelium Veritatis (S. 16, 31-33,20). III: Kapitel 4 2, Str. VIII – Kapitel 4 3, Str. IX,” Or. [1963] 323n1), Peter Nagel (“Die Herkunft des Evangelium Veritatis in sprachlicher Sicht,” OLZ [1966], 9), cited in Attridge and MacRae, “The Gospel of Truth,” in NHS XXIII, 56. 57 Segelberg (“Evangelium,”), listed in Attridge and MacRae, (“The Gospel of Truth,” in NHS XXII, 59). 58 Segelberg (“Evangelium,” 7), cited in Attridge and MacRae (“The Gospel of Truth,” in NHS XXIII, 60). 59 “The Gospel of Truth,” in NHS XXIII, 60. 9

Then we revisit the man turning from drunk to sober: “He knows as one who having become drunk has turned away from his drunkenness, (and) having returned to himself has set right what are his own” (22.16-20). Segelberg again finds an allusion to baptism.60 Returning to himself may refer to repentance, and setting right what are his own may include submitting to baptismal washing.

The final passage takes us to the ’s raising a person to his feet: “And the Spirit ran after him, hastening from waking him up. Having extended his hand to him who lay upon the ground, he set him up on his feet, for he had not yet risen. He gave them the means of knowing the knowledge of the Father and the revelation of his Son” (30.16-26). The pursuit of the Holy Spirit to bring new life, raising to the feet, and the resultant knowledge suggest Pauline spiritual resurrection (Rom 6.5-8) and perhaps the Johannine Spirit blowing where he wills (3.8).61 We find, then, four allusions to baptism or confirmation that seem plausible. We turn now to the third set of allusions, those regarding anointing.

3. Anointing

Anointing seems to be part of initiation, presumably following baptism. The author writes, “Because of the coming of Christ it was said openly, ‘Seek, and the troubled will be restored,62 and he will anoint them with ointment.’ The ointment is the mercy of the Father, who will have mercy on them, and those anointed are the perfect” (36.13-22).63 The author informs the hearers that in the past it was advertised that Christ would welcome and anoint seekers. Christ of course means “anointed one,”64 so the play on words65 is that coming of the “Anointed One” (<Χριστός) means that he will “anoint” (χρίω) the troubled, making them “perfect.” This suggests that Jesus the Christ will provide for those in need the same anointing that he has received (cf. 36.22, 31 seal of a jar). The anointing may refer to activity during his earthly ministry, though none such is recorded. Alternatively, there was evidently a common understanding of a spiritual reality: the Father granting mercy (36.18), accentuated by the play on words in “ointment” (ἔλαιον) and “mercy” (ἔλεος),66 and believed to happen when one sought help and was restored. Attending this, however, and following Ludin and Ménard,67 an

60 Segelberg (“Evangelium,” 8), cited in Attridge and MacRae (“The Gospel of Truth,” in NHS XXIII, 60). 60 “The Gospel of Truth,” in NHS XXIII, 65. 61 Attridge and MacRae (“The Gospel of Truth,” in NHS XXIII, 86), are unconvinced of a baptismal allusion here. 62 Attridge and MacRae (“The Gospel of Truth,” in NHS XXIII, 109) note the possible allusion to Matt 7.7. 63 Meyer’s translation. 64 It is the only instance of such usage for Jesus in the work except for 18.16, where “Jesus Christ” appears. 65 See Ménard, L’Évangile, 170, cited in Attridge and MacRae (“The Gospel of Truth,” in NHS XXIII, 109). 66 Segelberg, (Or. Suec., 13), cited in Attridge and MacRae (“The Gospel of Truth,” in NHS XXIII, 110). 67 Ménard, L’Évangile, 170, and Jansen H. Ludin, “Spuren sakramentaler Hanlungen im Evangeliium Veritatis?” (Ac. Or. [1964-65], 215-9), cited in Attridge and MacRae (“The Gospel of Truth,” in NHS XXIII, 109-10), who note Valentinian rituals involving anointing in Irenaeus (Haer. 1.21.3-4). 10 anointing of the restored person is suggested, following baptism as a seal, as I have noted in Clement’s Excerpts from Theodotus (82.2).68

Fragrance as well suggests anointing. With the sensory phenomenon, Attridge and MacRae observe, “the author introduces a new image to describe the process of revelation and its effects.”69 The author writes, “For the Father’s children are his fragrance; they are from the beauty of his face. The Father loves his fragrance and disperses it everywhere” (33.39-34.5).70 Attridge and MacRae explain that “beings which have come from the Father exhibit the sweet fragrance of their source. They have, in other words, an element of the Father in themselves which attracts them back to him.”71 Segelberg finds more specifically an allusion to anointing,72 On the basis of Irenaeus, the allusion to anointing is substantial. As Attridge and MacRae later write, regarding Haer. 1.21.3-4, “the ointment” (1.21.3) is said to be “a type of the sweet savor which is above all things, which recalls the image of the fragrance developed at 34.1-34.”73 The “sweet fragrance of the Father,” to remember the words of Attridge and MacRae, is well replicated in Irenaeus’s description of the Valentinian anointing with its “sweet savor.” Granted, the Gos. Truth is here describing the Father’s fragrance but also that issuing from the anointing of the initiate. Evidence for anointing in this work, then, is substantial enough in allusions to consider that the author is referring to the practice in his community.

4. Eucharist

Before we conclude, the eucharist deserves mention. We revisit the crucifixion and its reference to Jesus’ becoming fruit. The text reads as follows: “He (Jesus, the Christ) was nailed to a tree (and) he became a fruit of the knowledge of the Father. It did not, however, cause destruction because it was eaten, but to those who ate it it gave (cause) to become glad in the discovery” (18.24-29). Segelberg finds possible sacramental language in Jesus’ becoming fruit which is eaten and brought gladness.74 The language is suggestive of Johannine eucharistic statements: Jesus is the true bread from heaven, the bread of God (6.32-33), the bread of life (v 48), from which bread—his flesh—upon eating, one will live forever (v 51). Allusion to the eucharist, then, seems present, as well, in the Gos. Truth.

In summary, we have found allusions to teaching in a school, probably preparatory to initiation, the practice of baptism for initiation, the practice of anointing, perhaps

68 “Excerpts,” 13. The term “restored” leaves open the possibility that anointing is afforded one who has lapsed and then has returned to the group (cf. Shepherd of Hermas). The term “restoration” was just earlier identified with repentance (35.22). This option of course does not preclude the anointing of the baptizand. 69 “The Gospel of Truth,” in NHS XXIII, 98. 70 Meyer’s translation. 71 “The Gospel of Truth,” in NHS XXIII, 99. 72 Segelberg, (Or. Suec., 10), cited in Attridge and MacRae (“The Gospel of Truth,” in NHS XXIII, 100). Attridge and MacRae (ibid.) find such “highly uncertain.” 73 Ibid., 109-10. 74 Segelberg, (Or. Suec., 8), cited in Attridge and MacRae (“The Gospel of Truth,” in NHS XXIII, 51). Attridge and MacRae (ibid.) hesitate on the matter, 11 associated with and completing baptism, and the observance of the eucharist, bringing spiritual discovery. Granted that all are allusions, nevertheless the number of them and the corroborating evidence from other texts leave us with reasonable probability of their being part of the life of the community addressed by this work.

Conclusion

In conclusion, we review our findings. First, The Gospel of Truth offers a more realized eschatology in Christian experience than one finds in the NT. Revelation from the Father effects this more realized state along three lines, spiritually in restoring unity with, and enabling return to, the Father, sociologically in enriching unity with the Gnostic community, and psychologically in experiencing authentic individual existence.75 Next, the author notes Word/Son/Jesus/Savior as the agent for the changes, alluding, third, to rituals of teaching, baptism, anointing, and the eucharist for implementation of the superior Gnostic life in their human community.

75 “The Gospel of Truth,” in NHS XXIII, 70. 12