A CHRISTIAN GNOSTIC :

The Gospel of Truth (NHC 1,3 [XII,2])

by

Dorothy Krizmanic

A Thesis submitted to the Faculty of Theology of St. 's College and the Biblical Department of Theology of the Toronto School of Theology in partial fulfillment of the requirements for the degree of Master of Arts in Theology awarded by the University of St. Michael's College

Toronto 2008

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ABSTRACT

A Christian Gnostic Initiation Homily: The Gospel of Truth (NHC 1,3 [XII,2]) Master of Arts in Theology 2008 Dorothy Krizmanic Biblical Department University of St. Michael's College, Toronto School of Theology

The immediate focus of this paper is The Gospel of Truth, an Early Greek Christian Gnostic document that survived in the Coptic translation as part of the Nag Hammadi find. The document's doctrinal affiliation is clearly Valentinian, however, to date, the question of its genre and probable purpose or function has not been addressed satisfactorily. The paper explores previous solutions then offers as its thesis the proposal that the Sitz im Leben is to be sought within the liturgical life of a Christian Gnostic community. Since the liturgical approach seems the most promising direction, the paper explores its inherent possibilities. Building on the foundation of structural analysis the liturgical dimensions of the text are uncovered and with the help of the relevant background information an attempt is made to place the text within the liturgical practice of the Early Christian Gnostic community. The threefold examination of the form, content and function of the text suggests that The Gospel of Truth is not only a liturgical homily, but that it can be situated within the initiation process of the community, i.e. it is most likely a mystagogical or post-baptismal homily. In addition, it is postulated that, in the context of the Gnostic two-tiered initiation process, the homily marks the threshold of the final stage of initiation, Redemption, and the bride chamber. (iii)

Acknowledgements

A special Thanks to Dr. Schuyler Brown, for his initial inspiration and ongoing support.

This work is dedicated to the memory of two exceptional men in my life: my late father, Rev. Alexander Gero and my late husband, Steve Krizmanic.

(v)

CONTENTS

1.0 GENERAL INTRODUCTION 1.1 The Document 1 1.2 The Context: Valentinian 2 1.3 The Background 5 1.3.1 Liturgy and Sacraments in the Early Christian Church 6 1.3.2 Initiation and Ritual Symbolism of Valentinian Gnostics 10 1.3.3 Initiation as Transformation 19 1.4 Overview of the Problem 21 1.4.1 Present State of the Question 23 1.4.2 Suggested Approach and Method 26

2.0 STRUCTURE 27 2.1 Introduction 27 2.2 Survey of Suggested Structural Divisions 28 2.2.1 Kendrick Grobel 28 2.2.2 Hans-Martin Schenke and Jaques-E. Menard 29 2.2.3 Sasagu Arai 29 2.2.4 Cullen I. K. Story 31 2.2.5 Gerhard Fecht and Carsten Colpe 35 2.2.6 Harold Attridge and George McRae 36 2.2.7 TitoOrlandi 39 2.3 A New Approach 41 2.3.1 Text 42 2.3.1.1 Comments 42 2.3.1.2 Pattern 43 2.3.2 Text 44 2.3.2.1 Comments 45 2.3.2.2 Pattern 46 2.3.3 Text 46 2.3.3.1 Comments 46 2.3.3.2 Pattern 48 2.3.4 Text 48 2.3.4.1 Comments 48 2.3.4.2 Pattern 49 2.3.5 Text 49 2.3.5.1 Comments 49 2.3.5.2 Pattern 52 (vi)

2.3.6 Text 52 2.3.6.1 Comments 52 2.3.6.2 Pattern 54 2.3.7 Text 55 2.3.7.1 Comments 55 2.3.7.2 Pattern 57 2.3.8 Text 57 2.3.8.1 Comments 58 2.3.8.2 Pattern 59 2.3.9 Text 60 2.3.9.1 Comments 60 2.3.9.2 Pattern 63 2.3.10 Text 63 2.3.10.1 Comments 63 2.3.10.2 Pattern 65 2.3.11 Text 65 2.3.11.1 Comments 66 2.3.11.2 Pattern 68 2.3.12 Text 68 2.3.12.1 Comments 68 2.3.12.2 Pattern 70 2.3.13 Text 71 2.3.13.1 Comments 71 2.3.13.2 Pattern 73 2.3.14 Text 73 2.3.14.1 Comments 73 2.3.14.2 Pattern 77 2.3.15 Text 77 2.3.15.1 Comments 77 2.3.15.2 Pattern 79 2.3.16 Text 79 2.3.16.1 Comments 79 2.3.16.2 Pattern 83 2.3.17 Text 84 2.3.17.1 Comments 84 2.3.17.2 Pattern 86 2.3.18 Text 86 2.3.18.1 Comments 86 2.3.18.2 Pattern 91 2.3.19 Text 91 2.3.19.1 Comments 91 2.3.19.2 Pattern 93 (vii)

2.3.20 Text 93 2.3.20.1 Comments 93 2.3.20.2 Pattern 94 2.3.21 Text 94 2.3.21.1 Comments 95 2.3.21.2 Pattern 95 2.3.22 Text 96 2.3.22.1 Comments 96 2.3.22.2 Pattern 98 2.3.23 Text 98 2.3.23.1 Comments 99 2.3.23.2 Pattern 100 2.3.24 Text 100 2.3.24.1 Comments 101 2.3.24.2 Pattern 102 2.3.25 Text 102 2.3.25.1 Comments 102 2.4 Summary of Structural Analysis 103 2.4.1 Microstructure 103 2.4.2 Macrostructure 105 2.4.3 Evaluation of Structural Data 109 2.5 Implications 115

3.0 GENRE AND SITZIMLEBEN 116 3.1 Introduction 116 3.2 Survey of current Scholarship 116 3.2.1 The GTr as Exoteric Text 117 3.2.1.1 Biblical Interpretation 117 3.2.1.2 Missionary Tractate 118 3.2.2 The GTr as Esoteric Text 121 3.2.2.1 Meditation 121 3.2.2.2 Liturgical Interpretation 124 3.2.2.2.1 Harold Green 126 3.2.2.2.2 David Dawson 128 3.2.2.2.3 T. Save-Soderberg and E. Segelberg 129 3.3 Evaluation of the Data 136 (viii)

4.0 THE GOSPEL OF TRUTH AS A LITURGICAL HOMILY 138 4.1 The GTr within its Framework 138 4.1.1 Personal Dimensions 138 4.1.1.1 Speaker 139 4.1.1.2 Audience 140 4.1.1.3 Community in the GTr 142 4.1.1.4 Personal Transformation and Tradition in the GTr .A A3 4.12 Language and Style 144 4.1.2.1 Exclusivist Attitude 145 4.1.2.2 Limited Accessibility 146 4.1.2.3 Style and Intent 148 4.1.3 Ritual Dimensions 149 4.1.3.1 The Five Seals in the GTr 151 4.1.3.2 Sacramental Symbolism in the GTr 159 4.1.3.2.1 The Tree 160 4.1.3.2.2 The Fruit 161 4.1.3.2.3 The Kiss 163 4.1.3.2.4 The Name 166 4.1.3.2.5 The Call 167 4.1.3.2.6 Additional Liturgical Elements 168 4.1.4 Initiatory Features in the GTr 169 4.1.4.1 The Five Steps of Transformation in the Homily 168 4.1.4.1.1 Step One: Separation, 'Stripping' 170 4.1.4.1.2 Step Two: Reorientation, 'Liminality' 172 4.1.4.1.3 Step Three: Incorporation, 'Resolution'... 181 4.1.4.1.4 Step Four: Reinforcement, 'Instruction'... 181 4.1.4.1.5 Step Five: Consolidation, 'Equilibrium' .. 182 4.1.4.2 Implications 183 4.2 Suggested Function and Placement of the Homily 189

SELECT LIST OF SOURCES CONSULTED 191 Coptic Texts 191 Texts in translation, Anthologies, References 191 Books, Articles 195 Internet Sites 212 1

1.0 GENERAL INTRODUCTION

1.1 The Document

The document known as The Gospel of Truth belongs to the Nag Hammadi

library of manuscripts dating back to the early centuries of the common era. The

original Greek text has not survived; however, the Coptic translation1 exists in two

slightly variant and complementary versions (NHC 1,3 and XII,2 [fragments]).2

The exact date and place of composition of the original version are unknown. On

the basis of the scriptural allusions it seems likely that the document postdates

both the Johannine and the Pauline corpus.3 Both external and internal evidence

support the dating of the Coptic texts to the middle of the fourth century A.D.4

Since its discovery the document has received much attention and has appeared in various translations.5 Even after decades of scholarly research, however, certain

1 The Coptic translation is written in the Subakhmimic (A2) or so-called "heretical" dialect. J.E. Menard, (L Evangile de verite; retroversion grecque et commentaire [Paris: Letouzey & Ane, 1962]) published his attempt to reconstruct the text in Greek. 2 After its original discovery in 1945, two papyrus leaves were found and identified by H.J. Schenke in 1958 as belonging to the document. The Gospel of Truth has been published in the first volume of the Nag Hammadi collection also known as the Jung Codex, while volume twelve contains fragments of the text. 3 The scriptural references include allusions to canonical gospel material, especially that of the Gospel of John, to the Pauline letters, e.g. Romans, Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 Timothy; also to Hebrews, the letters of James, Peter and John as well as , (c.f. Nag Hammadi texts and the : a synopsis and index, ed. Craig A. Evans, Robert, L. Webb and Richard A. Wiebe. Leiden; New York: E.J. Brill, 1993) 4 See the arguments for this position in B. Layton, The Gnostic Scriptures. A New Translation with Annotations and Introductions (New York: Doubleday & Company, Inc., 1987), 251-252. 5 First published facsimile in 1956 by Rascher Verlag, Zurich, English translations by K. Grobel (1960, Abingdon Press, Nashville) and Harold W. Attridge with George McRae (published in The Coptic Gnostic Library [1985] and The in English [1978, 1988]). 2 questions remain unanswered such as the setting and purpose of the Gospel of

Truth. Its doctrinal affiliation is less problematic. The work is clearly Valentinian in its theology,6 although two of the initial hypotheses: 1.) ' authorship and 2.) the document's identification with the "heretical Valentinian Gospel" mentioned by Irenaeus7 have not been confirmed with absolute certainty.8

Consequently, the questions of date and provenance also continue to remain a topic for ongoing research, as do the questions of genre and intent.

1.2 The Context: Valentinian Gnosis

The Valentinian School, named after its second century founder

6 Valentinian features include the emphasis on perfection, redemptive knowledge, the concept of ascent, the identification of error (or ignorance) as the negative factor in the Universe, as well as the use of Valentinian terminology, and Cosmology. The explanation for the apparent discrepancies between the text and certain aspects of the Valentinian system (e.g. the portrayal of the primordial principle as , the cloaking of the -myth and the absence of the Valentinian tripartite categorization of humans) is that either the document reflects a different stage or line of tradition, or simply as a homily, serving a special purpose, it cannot be expected to give a detailed exposition of the whole speculative system. 7 St. of Lyons, Against the , trans. Dominic J. Unger, rev. John J. Dillon. In Ancient Christian Writers: The Works of the Fathers in Translation, ed. Walter J. Burghardt, Thomas Comerford Lawler and John J. Dillon, no. 55 (New York: Paulist Press, 1992), 3.11.9. 8 In the introduction to the English translation of the Gospel of Truth within the collection of the Nag Hammadi texts (The Nag Hammadi Library in English. J.M. Robinson, ed., 2nd., Revised edition. Harper & Row, Francisco, 1988.p.38) H.W. Attridge and G.W. MacRae write: "Given the general Valentinian affinities of the text of Codex I, it is quite possible that it is identical with the work known to Irenaeus," but concede that the claim "cannot be definitively established". See also their commentary in Nag Hammadi Codex I (The Jung Codex). Introductions, Texts, Translations, Indices. Vol. XII. in the Series: Nag Hammadi Studies. H.W. Attridge Vol. Editor. E.J. Brill, Leiden, 1985, pp. 65-66. Michel R. Desjardins in Sin in (SBL Dissertation Series 108; Toronto, 1990; p.69) categorically states: "Many have thought that the author was Valentinus himself, but this intriguing hypothesis is unprovable." On the other hand, D. Dawson claims "I am persuaded that Valentinus is the author of this text both by my own synthesis of Valentinus's revisionary hermeneutic and by Benoit Standaert's fragments in his '"L'6vangile de v<3rit<5': Critique et lecture," NTS 22 (1976): 243-75." (C.f. D. Dawson, Allegorical readers and cultural revision in ancient Alexandria. [Berkeley: University of California Press, 1992]). 3

Valentinus, represents the type of Gnosis that had its roots within orthodox

Christianity. Valentinus had been, at one point, candidate to the position of Bishop in Rome and had his rejection not taken place he and his followers might have remained part of the mainstream Christian community. Judging from their extant writings, at least initially the Valentinians do not seem to have been overly interested in challenging the Christian Church or to engage in direct rhetoric against Judaism. Their concern was to maintain and develop what they perceived as their spiritual heritage and a deeper understanding of the Christian truths than what their orthodox counterparts possessed. As a result they also retained the traditional liturgical elements and rituals as "lower mysteries" and supplemented them with others they considered to lead them to "higher mysteries".

The two main streams within the Valentinian community are the so-called

Italian school (associated with the names of Ptolemaeus and ) and the oriental branch (active in Egypt, Syria and Asia Minor and represented by ,

Axionicus of Antioch and Theodotus). Of the Valentinian schools the Marcosian is of special interest for the present investigation since there seem to be a number of parallels between The Gospel of Truth and what we know of the teachings and practices of the Marcosian group.

The charismatic and, perhaps as a result, more 'democratic' as well as more extreme type of Valentinian Gnosis is represented by the Marcosian school. Its emphasis on divine inspiration and personal charisma not only encouraged a 4 higher rate of liturgical participation of its followers but by the removal of certain institutional controls it opened the door for unrestrained theological speculations and a wide range of ethical and liturgical diversity. The main criticism against

Marcus and his school, judging from the anti-heretical writings of the , especially those of his contemporary, Irenaeus, was directed exactly against this tendency for extremism and the lack of uniformity. are best known for their preoccupation with perfection, with esoteric knowledge, speculations about the cosmos, their sacred anatomy of the divine based on the

Greek alphabet (more than likely influenced by similar preoccupations in Jewish mysticism), and their purported inclination for the use of magic. The practice of numerical speculations, letter mysticism and the emphasis on the use of symbols

(sounds, incantations or evocations, gestures, symbolic actions, names, phylacteries, etc.) is especially pronounced in Marcosian gnosis.

Valentinianism seems to have survived into the sixth century, disappearing then, perhaps not completely, rather retreating into the substrata of mainstream

Christianity. Some of their speculations have proved to be insightful, for example concerning the psyche (cf. Jungian Psychology) and on the ambiguity of language and the value of symbols in communication (cf. postmodern deconstructivism).

Identifying Valentinianism as a background for the GTr helps the reader not only to decipher some of the enigmas of the text but also to view it in its "human context" i.e., religious environment. 5

1.3 The Background

In order to test the premise that the GTr has liturgical connections, a brief

overview of the background is necessary both of the liturgical and sacramental

symbolism and practices of the Early Christian Church and that of the Christian

Gnostic communities.9 In addition, a cursory look at the relevant theoretical data concerning the psychological and anthropological dimensions of transformation will aid the identification of initiatory elements in the text as well as assist in their

sequencing. Current scholarship on the subject of Gnostic initiation practices is divided as to the likely order of the rituals. A comparison of the five steps of initiation in general will, however, provide a valuable clue as to the probable sequence of initiatory actions extracted from textual references.

The main difficulty for a survey of the liturgical and ritual data in the early centuries of both Christianity and Gnosticism is the scarcity of straightforward evidence. The anti-heretical writings of the Church Fathers, a few archaeological artifacts, the oral and written traditions of related or similar groups used to provide a glimpse into the sacramental and ritual practices of the early religious communities. Now, after the publication of the Nag Hammadi writings, we are in a better position to compare outsider and insider accounts of Gnostic Christians. The problem with these and similar documents, however, is that it is often unclear

9 It is, however, not the purpose of this paper to discuss in detail the various Christian or Gnostic rituals, rather by utilizing the relevant data of current scholarship an attempt is made to identify 6

which sacramental allusions are intended as metaphors and which refer to actual

rituals and how widespread and representative the particular ritual practice was.

The renewed interest of scholarly research in this area will undoubtedly foster a

more accurate insight into the public and private religious practices of the groups

behind these documents.

1.3.1 Liturgy and Sacraments in the Early Christian Church

The two main sources of information about the life of the Church in the

first centuries are the Didache and The First Apology of Martyr, The Letter

of Pliny. From the third century The of , the Didascalia, writings of the early Church Fathers shed light on the topic, while material remains (e.g. Christian house-church in Dura-Europos; other baptisteries

and their iconography and architectural design10, ritual vestments, furnishings11, possible traces of rituals in the text. 10 The design of the baptisteries is influenced by the liturgical practice and doctrinal affiliation of the church community. J.G. Davies, (The Architectural Setting of , 1962) demonstrates, that the shape, location and iconography of the early baptisteries are tied to both belief and ritual practice. Thus, six-sided designs refer to the sixth day of the week, upon which Christ was crucified and buried, the octagon on the other hand, represented the first day of the new week, Christ's resurrection. The baptizand in the ritual of initiation reenacted Christ's death and resurrection. The mosaics and iconography reproduced "the same themes as sepulchral art, e.g. the Good Shepherd who lays down his life for the sheep, the star-studded domes which represent heaven and eternal life." When baptism evolved into an elaborate rite of initiation with various accompanying rites, it has become necessary to attach certain rooms to the baptistery. Corresponding to the various additional elements, these rooms were used for disrobing, anointing (chrismarion), baptism proper. 11 Ritual vestments and sacred objects, furnishings often serve to preserve the memory of ancient symbolism and practice. For example, the employment of the Flabellum in Coptic worship dates from a great antiquity, and originally most likely were introduced to the Eucharistic rite to keep the flies and insects away from the Eucharistic cup. (See Alfred J. Butler, The Ancient Coptic Churches of Egypt, [Orford, At the Clarendon Press, 1884], p. 46.) Beyond this non-ritual, practical 7

Gnostic talismans, inscribed pebbles, spells, etc.) Since Christianity did not develop in a vacuum, the study of its religious environment also provides useful information. We find, for example, that depending on their theology, certain

Christian groups stayed away from things connected with pagan worship,12 while others were more inclined to borrow from their religious counterparts or import from their previous cult associations.13 As a result of repeated practice, there soon developed certain normative worship patterns in the early church. The content of the worship was the person and ministry of and the kingdom into which the believers gained entrance through the rite of initiation, baptism. Along with the gradual fading of the immediate eschatological expectation, the kingdom-theme gradually lost its prominence and gave way to a heightened awareness of its earthly form, that is, the institution of the church.

At this stage initiation still means entry into the kingdom, however, the use, there is evidence, that the Flabellum was used both in the Greek and the Copt Church in connection with the consecration of the (on Good Friday) when the fanning of the holy oil signifies "the wafting the divine influence upon them" (Ibid., 50). Often the Flabellum is fashioned from metal, engraved with the representation of winged creatures (the seraphim) and edged with tiny bells, representing the presence of the heavenly creatures in the earthly liturgy. (An even more intriguing object is the Coptic staff, which is a stylized form of the Caduceus, with the two entwined snakes and the five knots or rings, with its possible Hermetic symbolism [the tree of life, the ladder of ascent, the energy centres of the body] implying some early contact with the Eastern- type Mysteries). 12 An example for the rejection of pagan custom is 's writing "On the Crown". (Ante- Nicene Fathers Vol. III.) 13 The twofold sequence of Christian worship in the earliest centuries most likely derives from the synagogue-style worship, "which combined Scripture reading, prayer, and blessing with the distinctively Christian ceremony of "breaking bread" (See Robert E. Webber, Worship Old & New. Revised and Expanded ed. Zondervan Publishing House, Grand Rapids, MI. 1994.). Christian Gnostics were criticized by the Early Fathers for their openness towards "unorthodox" religious expressions, such as, borrowing from the Mysteries (Irenaeus, Hyppolitus, Tertullian, etc.). 8 church becomes an intermediary in the process. While in the Gospel Parable [Mt

13,24-30] Jesus, talking of the kingdom of heaven foretold of the separation of the

"true wheat from the wild one" at the time of the final judgment, for practical purposes, the church has found it necessary to set standards and boundaries in order to preserve the clarity of the message and the dignity of the community.

Consequently, certain aspects of the worship became restricted to fully initiated members and the preparation for membership and the accompanying liturgies gained more attention than before.14

Worship — Regular worship was centered on the Word, an occasion for the retelling of the salvation history and the proclamation of the hope of the church. It was an open invitation to enter vicariously into the salvation event, by actively participating in its recreation through word and action. The only repeatable sacrament, the , was kept sacred by excluding non-members from its celebration. Beyond the regular assemblies, the church soon started to observe certain special feast days, to mark important events in Jesus' life. Sunday, as the day of worship, was a weekly reminder of the resurrection, while yearly celebrations commemorated the , the raising of Lazarus, the entry into Jerusalem (Palm Sunday), Jesus' death (Good Friday) and resurrection

14 See http://www.newadvent.org/cathen/05032a.htm (editor: Kevin Knight): "The doctrines to which the reserve was more especially applied were those of the Holy Trinity and the Sacrament of the Holy Eucharist. The Lord's Prayer, too, was jealously guarded fromth e knowledge of all who were not fully instructed." 9

(Easter), the coming of the Spirit and the establishment of the church (Pentecost).

Accordingly, certain seasons were seen to be more appropriate for specific events

in the life of the church, baptism was tied to either the day of Jesus' baptism or

more prominently the Easter-season, which afforded a more lengthy liturgical

celebration.

Initiation — The strength of the ancient church was in large measures due

to its insistence on voluntary association and the personal commitment of its

members. By the third and fourth centuries the initiation of adults into

membership in the Early Christian Church developed into a comparatively

lengthy process15 consisting of preparatory rites, rites of initiation and post-

baptismal rites. The separation of the candidates from their previous loyalties is

achieved through "demonization" of the earlier status. The , anointings,

the rite of exsufflation, and similar ritual actions, aimed at engendering a

complete break with the past before incorporation into the new spiritual

environment could take place. Elizabeth A. Leeper16 notes:

"During Christianity's earliest years, according to the New Testament witness, it was not difficult to become a member of the fledgling Christian Church ... Instruction and repentance were the primary criteria for membership...

15 See Jan Michael Joncas, Preaching the Rites of Christian Initiation, Forum Essays. Liturgical Training Publications in cooperation with The North American Forum on the Catechumenate, 1994. 16 Elizabeth A. Leeper in "From Alexandria to Rome: The Valentinian Connection to the Incorporation of as a Prebaptismal Rite". Vigiliae Christianae, Vol. 44, No. 1 (Mar., 1990), p. 6-22. 10

By the third century, however, we find an elaborate apparatus in place in the form of the catechumenate and its concomitant rites to prepare people for baptism and entrance into the Christian community. The period of instruction is lengthy, usually for three years or more, and preparation includes prayer, fasting, and a series of antidemonic rites, such as exorcism, all geared to ensure that the candidate is fit in heart and mind to receive the sacrament of new birth."17

The question arises as to the origins of such elaborate system. Leeper and others find the answer in the Valentinian influence on traditional Christianity.

1.3.2 Initiation and Ritual Symbolism of Valentinian Gnostics

Those adherents of Gnostic groups who were members of the greater

Christian community naturally participated in the Christian initiation.18 When some of these groups fell away from the traditional Christian churches, or as they developed their own communities and customs, certain the rituals became reinterpreted or combined with additional rites. Valentinian circles for example, practiced a two-tiered system of initiation: the main rituals of the first stage were

Baptism, Chrism and the Eucharist. The second stage consisted of Redemption and

Bride Chamber.19 This division was apparently an intentional imitation of the

17 Ibid, 6. 18 Tertullian is offended by the Valentinians' claim to be fellow Christians: "If you try them with subtle questions, with the ambiguities of their double tongue, they affirm a community of faith (with yourself). "Against the Valentinians" 1.1. ; acknowledged the "superior spirituality" of the Christian Gnostics of his community by limiting the general priesthood of all believers to the "pneumatics" or Gnostics. See Garrett, "The Priesthood of all believers," 61. 19 According to Lubbertus Klaas van Os to the first stage of initiation belong "the rituals of baptism and chrism, through which the believer divests himself of his physical body and receives a new 11

Mysteries20 where the descent belonged to the lesser Mysteries while the higher

Mysteries led the initiate to the "celestial region" to experience spiritual rebirth

and unity with the divinity.

The 'Five Seals' of Gnosticism - The five main rites of Gnosticism are

usually referred to as the "five seals".21 Of these, Redemption and the Bridal

Chamber are distinctly Gnostic in character. They are also the least known and

often associated with rites performed for the dying. Redemption in particular is

mentioned in connection with the Marcosians and might be closely connected to the Bridal Chamber ceremony, since the aim of both is full Redemption and the

aiding of the 's ascent.22 The fully initiated Gnostic is described as one who

spiritual body. The mystical counterpart of this is the transformation of the disciples (their redemption)". This is followed by "the ritual of communion and unification, which is the eucharist. Its mystical counterpart is the entry of the believer into the divine , the heavenly bridal chamber." See: L.K. van Os, Baptism in the bridal chamber: the gospel of Philip as a Valentinian baptismal instruction. Dissertations. University of Groningen. 2007. Source: http://dissertations.ub.rug.n1/FILES/faculties/theology/2007/l.k.van.os/thesis.pdf. p.l 18. 20 Hyppolytus is said to have known of the two-part division of the Mystery and that they symbolized descent and ascent respectively. Hyppolytus, Elenchos, V, 8,41 ff. As quoted in Hans Leisegang "The Mystery of The Serpent." (1939) Reprinted in Pagan and Christian Mysteries. Ed. J. Campbell. (New York: Harper & Row, Publishers, 1963), 3-69,46. 21 The sequence of ritual acts practised in Gnostic circles is often referred to as such especially in the so-called Sethian texts, e.g. the Gospel of the Egyptians, the Trimorphic Protennoia, but also in the Gospel of Philip. MacRae notes in "Sleep and Awakening in ", 502. that "sealing' must refer to some sort of Gnostic baptism" and that "the 'five seals' doubtless relate to the five kings over 'the depth of the underworld" mentioned in the Apochryphon of John (11,11,6-7). 22 Valentinians believed that after the person's physical body dies the soul and spirit ascend through the seven lower heavens and beyond the lower powers to the eighth heaven to join the Sophia (Wisdom) and await the end of the world. This ascent is believed to have been acted out through the Redemption ritual. At the end of the world, the saved animate people join the perfect spiritual ones in the wedding feast of all the saved. This clearly corresponds to the eucharist which the spiritual and animate celebrate together in the world. The spirits of the saved are then joined with their heavenly counterparts like brides joined to their grooms in marriage. Together they enter the Fullness (pleroma) or heavenly realm. The entire Fullness is described as the "bridal chamber." (Excerpts of Theodotus 63-64, Irenaeus Adv. Haer. 1:7:1, Valentinian Exposition 39:28-33, Gospel 12

'received light' and achieved a state of perfection through unification with the

Pleroma.

(1) Baptism — John D. Turner's thorough analysis of the ritual allusions in Gnostic (mainly Sethian and Valentinian) texts24 reveals that although most major ritual actions have their counterpart in Christian practice, their interpretation and significance differ considerably. In Christian interpretation the baptismal act is the symbolic appropriation of the atonement of Christ's death and a symbol of spiritual rebirth (the baptizand is said "to die to sin" and "reborn" into

•ye righteousness [cf. Romans 6]). Gnosticism, on the other hand, retains the archaic

of Philip 81:34-82:25). 23 Stephan A. Hoeller in Valentinus A Gnostic for All Seasons Source: http://www. gnosis, org/valentinus. htm Even as the Pleroma, or divine plenum, is characterized by wholeness, so the human being must once again become whole and thereby acquire the qualifications to reenter the Pleroma. Contemporary, especially Jungian depth psychology envisions such a union as the ultimate objective of what it calls the individuation process. Unlike Jungian psychologists who can offer only the practice of analysis as an instrumentality of the process of reunification, Valentinus was apparently inspired to document and ritually dramatize this union in the great sacrament of the bridal chamber.

... There is every indication that the double sacraments of the bridal chamber and Redemption caused enormous transformations and brought a great empowerment to the lives of their recipients. (These rites survived in modified form among the followers of the Mani and the Cathars of the Languedoc. The latter had a great sacrament resembling the apolytrosis, called the consolamentum, which gave its recipients not only a great serenity of live but a virtually unequaled courage to face death.) 24 John D. Turner, "Ritual in Gnosticism" SBL Seminar Papers, 1994 (Atlanta: Scholars Press, 1994), 136-181. 25 The allocation of the baptistery in Early Christian churches at the left hand side of the entrance, reflects the additional symbolism of the "return to the womb and spiritual rebirth", signifying that "nobody can cross over to the chorus of the believers and receive the mystery of the altar without entering the baptistery at first in order to go through the spiritual birth that enables him to be united with the divine..." (Tadrous Y. Malaty, Studies in Church Tradition, vol. 2 (Kensington: Coptic Orthodox Patriarchate, 1977), 550. 13

view of water rites as means of purification. Consequently, it is a preparatory rite

in the initiation process to be supplemented by additional ritual actions. In some

Gnostic groups the divesting/investiture aspect of the baptism ritual is emphasized.

The person strips away his earthly garments and obtains an immortal garment of

the "perfect man. "26 In certain branches of Gnosticism water baptism is replaced

by chrism as either inferior or unnecessary.

(2) Chrism — The ritual use of ointments is a universal religious

phenomenon. It is important to note that throughout history in certain

communities the spiritual leader had the twofold responsibility to be both healer

and . Originally discovered and utilized for medicinal purposes, the healing

quality of various ointments is spiritualised in the ritual of chrism. Consequently,

anointing symbolizes spiritual healing. In connection with Exorcism it is the

restoration of spiritual wholeness, thus 'empowerment'. In the it is

a symbol of blessedness. In Christianity, anointing (XQi<*>) only refers to the

empowerment by and through the and is associated with the concept

of 'receiving grace'. In the two places in the New Testament where "anointing"

sick people with oil is mentioned [Mark 6:13 and James 5:14], the Greek word

denotes the common, everyday act of rubbing oil on the body (dAei(J)o)).

26 See Hans Leisegang, "The Mystery of The Serpent.". In his article Leisegang recalls the custom of divestiture in the Mysteries. According to him "in nearly all the mystery cults, the mystes undergoing initiation had to perform innumerable purifications and ablutions, in preparation for which he removed his clothing... After his initiation, the mystes is led into the holy of holies, which 14

The Eastern tradition distinguishes between various anointings, such as

chrism for grace and gifts, the Myron; the oil of catechumens is the Galilceon used

in the liturgy of baptism. The chrism for the anointing of the sick on the last

Friday of the Great Lent and for all on the Saturday of Joy (before Easter) is the

Apocalypsis. 27

Gnosticism, especially Valentinian Gnosis, places special emphasis on chrism. According to The Gospel of Philip [64:23], water-baptism alone does not make one a true Christian; only when one receives the Holy Spirit can one be called a Christian, thus connecting the etymology of the word to chrism [74,14-

15]. The same Valentinian document [GPhil 69:5-14] teaches that chrism is 'spirit- baptism' and that water-baptism and spirit-baptism (i.e. baptism in the 'light') are inseparably tied together. Anointing symbolizes both the 'begetting' [73:16-18] and the 'uniting' of the believer [69,Iff]. Through this, chrism is associated with not only baptism, but the ritual of Redemption and the Bride Chamber. Since the new or resurrected' life cannot be gained by water-baptism alone [73:2-8; 74:13-22], chrism is superior to baptism.

(3) Eucharist — While in the Eucharistic celebration of Christianity the cross and the sacrificial death of Jesus are the central elements, Gnosticism places the emphasis on the aspect of union inherent in the act. Eating and drinking are none may enter except naked." Ibid., 45-46. 27 See Peter D. Day, The Liturgical Dictionary of Eastern Christianity (College ville, Minnesota: 15 means of 'appropriation', 'taking possession' of life-sustaining food. Similarly, the sacred meal is 'spiritual food' for the Gnostic believer, engendering in him perfection and eternal life. Irenaeus' record of a Marcosian Eucharistic celebration suggests that, at least in that Gnostic community, it was an elaborate ritual event.

In the description of this liturgical episode the Eucharist is followed by an ecstatic experience. Just as chrism is often associated with the 'tree of life', in Eucharistic terminology the cross becomes the combined symbol of the 'tree of life' and the

'tree of knowledge', and Jesus the 'fruit of the tree'. Partaking of this fruit, therefore, is receiving Gnosis and eternal life. The Eucharist anticipates the union of the Gnostic with his 'angel image', effecting a realization of the original oneness of the Pleroma. According to GPhil 75:15-24, just as baptism and the Bridal

Chamber are inseparable from chrism, the Eucharist is an integral part of the

Gnostic ritual sequence.

(4) Redemption — The rite of Redemption (Apolytrosis) in Gnosticism is perhaps the least known of the five seals. Irenaeus associates the rite of

Redemption with the Gnostic group of the Valentinian Marcus. According to

Irenaeus, the rite involved anointing and the use of formulas, responses from both the initiated and the one officiating. Another version of the Redemption rite was performed for the dying. The purpose of this complex ritual was to equip the

Gnostic believer with the necessary knowledge and attributes for the soul's

The Liturgical Press, 1993). 16 ascent.28

Irenaeus clearly states the centrality of the Ritual of Redemption for the

Marcosians while noting the lack of uniformity in the actual performance of the rite, ranging from the wholly spiritual approach to the complex ritual expression, combining water baptism, anointings, mystic rites (Bridal Chamber), use of formulas, names, interaction between candidates and members, instruction29.

Notwithstanding the variety of detail, the central moment in Redemption is the transformation of the individual (from material to spiritual being) and the acknowledgement or confirmation of this transformation by the community of the

Elect. This ritual "moment" can also be characterized as an "enlightenment"

(receiving self-knowledge and specialized "secret" knowledge, thus eliminating

Ignorance). The cultic act often incorporates ritual anointing with sweet smelling substances, oil or balsam or a mixture of oil and water. Perhaps the references in the GTr to anointing, the sense of smell, and the "sweetness" of Jesus and of the

Father, recall such an immediate experience. Additional common themes are the reference to right-left polarity, the use of the lost sheep metaphor, its related

28 Thus, there is a marked similarity between the aim of the Gnostic rite of Redemption and e.g. that of the ancient funerary rites (cf. The Egyptian Book of the Dead, or even The Tibetan Book of the Dead). 29 See his summary on the complexity of the Gnostic rite of Redemption Adv. Haer. XXI ("http://www.earlychristianwritings.com/text/irenaeus-bookl .html) 30 Valentinus argued that it is not sufficient to be unified in one's nature, one must also be liberated from the world of defect. The sacrament of Redemption (apolytrosis) or Restoration (apokatastasis). served as the final act of separation from the rule of illusory and deceptive states of mind. 17 number symbolism, and the preoccupation with names and naming.

(5) The Bridal Chamber (nymphori) — In dualist systems the separation of the pairs of opposites is seen as a defect, a degeneration of the primeval unity.

As a remedy, unification is sought through ritual means. As an obvious metaphor, the sexual union of the opposite genders is a universal symbol of spiritual unification. Notwithstanding the sexual overtones of the sacral marriage imagery and the occasional reports of its more than symbolic enactment, the term Bridal

Chamber in Gnostic texts seems to allude at least in its effects, to an ecstatic experience, equated with the holy of holies, union with the Father, silence, treasury of light, ascent of the soul, rest. The Bridal Chamber provides protection against evil spirits since in it "the image and the angel are united with one another" [GPh

65,24-25]. Through participation in the rite the soul attains the attribute of

"unrestrainability" [GPh 70,5ffJ. At the same time it is the archetype of the restoration on one hand of the primeval androgyne and on the other, through the expected future cosmic event of apokathastasis, of the pleromatic rest.

Redemption and Bridal Chamber are also considered complementing rites,

31 On the other hand, Stephan A. Hoeller in Valentinus A Gnostic for All Seasons Source: http://www. gnosis, org/valentinus. htm believes that: "The sacrament of the bridal chamber more than any other feature of the Valentinian Gnosis gives us a clear indication of the psychological versus the theological character of Gnostic teaching and practice. The professed purpose of this rite is the individual and personal 'becoming one' of the soul of the initiate, and cosmic and eschatological considerations play no role in this. It is not abstract being or creation that is healed and unified in this sacrament but the interior being of a human individual. It might be fair to 18 foreshadowing or supplanting the "sacraments" of Penance and Marriage and

"effective on a different level. According to David Brons,

"actions that are first performed within a divine context and brought into the world to aid man, as a being below the limit, so that he may again reach the context, the origin, in which these actions were performed for his benefit... they involve the emancipation of man from the tyranny of the archons by way of a metanoia, a turning around (Redemption)—a divorce, one could say, from the world—which again are fully complemented by the rite of the Bridal Chamber, which is the marriage of the soul with the Spirit, a return of man to his original state of being, the Pleroma."32

The extant literature of the Iranian baptizers (the Mandaeans and their elite, the Nasoraeans) is a valuable source of Gnostic language, idiom and liturgical information. An example is the use of the word pair "seek and find" in the context of an initiation formula, in particular, during ordination, before the candidate enters the cult-hut for the final coronation and investiture.33 Similarly, "seeking and finding" is a key concept in the GTr and creates the impression that the context it has been used is also initiatory in nature.

Another major Gnostic group, the Manichaean, also employs baptism,

Redemption, and Bridal Chamber imagery. Baptism by water is specifically rejected by them, their rite of initiation, consisting of anointing and laying on

say that Valentinus practiced an individuation rite, the need for which in today's world is evidenced by the highest and best of psychological research." 32 David Brons, "Valentinian Sacramental Practice", (1997) Source: http://home.sol.no/noetic/Valentinus.html 33 E. S. Drower, The Secret Adam. A Study ofNasoraean Gnosis (Oxford: Clarendon Press, 1960), 86-87. 19

hands, signified the act of admittance of the candidates into the group of the

"righteous" or the "elect". Ascent of the soul, its entry into the Bridal Chamber,

and into the presence of the Redeemer, are concepts tied to some sort of baptismal

practice. As Widengren observes,

It is a fact that this convolution of ideas, where there is an organic link between the ascent of the soul, the purification immersion and the entry into the bridal-chamber, is found in Christianity, Gnosticism, and and clearly shows a confluence of pre-Christian concepts which within Christianity itself is most distinctly revealed in the Syrian, especially Nestorian, Church. The fact that these concepts are found in Manichaean texts surely indicates the existence of corresponding baptismal ceremonies, although the indecisive character of the allusions makes it difficult to piece together a precise picture of the respective ceremonies.34

1.3.3 Initiation as Transformation

The language of gnosis is the universal language of archetypes and

objective symbols. Gnosticism and certain trends in psychology share this language and the preoccupation with self-observation and conscious self-analysis in meditation. Gnosticism however, cannot be viewed as a purely speculative religion not only because of the references to rituals in anti-heretical writings and in their own written material or because rituals exist in surviving religious groups with similar theology. While it is evident that Gnosticism as a religious phenomenon lacked uniformity it is also known that like-minded Gnostics did

Geo Widengren, Mani and Manichaeism. Engl.Transl. (London: Weidenfeld and Nicolson, 20

form groups and communities. To become members of these groups meant to enter

into a transformative process. Each candidate had his or her unique background

(pagan, Christian, Jewish) but by becoming Gnostics together they assumed a new

individual and communal identity. Therefore, theories about such transformative

processes can be helpful in reading obscure texts where one suspects the presence

of references to rituals of transformation.

Anthropological writings on rites of passage and developmental theories

share in common notions of separation, transition, and incorporation. The

corresponding five steps of initiation are: 1. Stripping, 2. Liminality, 3. Resolution,

4. Reinforcement and 5, Equilibrium. Since initiatory transformation entails a

change of identity, Stripping in psychological terms describes the act of discarding

one's previous identity. Liminality is the transitional phase, connected primarily

with subconscious and unconscious processes, in the unique context of ritual time

and ritual space. Differentiation here is achieved mainly through accommodatory

activity, such as imitation. The following stage, Resolution, can be viewed as a juncture of personal or communal life, marked by a new beginning, the formation

of a new identity, as well as a new structure. The strengthening of the newly developed structure is ensured by the double-task of Reinforcement, consisting of the justification for the process and the definition of the new parameters (rules of conduct, boundaries, prohibitions). Full integration is marked by a state of balance,

1965), 102. 21 i.e. Equilibrium, between the elements of the newly formed structure.35

The presence of the above initiatory steps in GTr would not only strengthen the proposed connection between the text and an actual community ritual but due to the universal application of the theory, at the same time it could help identify the most probable sequence to the various ritual elements.

1.4 Overview of the Problem

The Valentinian text, The Gospel of Truth, is admittedly an abstruse document. During an International Conference on Gnosticism at Yale, a group of scholars met to assess the results of the previous decades of research and to share their methods and ideas in dealing with the challenging subject known as Gnosis or Gnosticism.36 The elusiveness of the topic is best illustrated by their attitude toward The Gospel of Truth. Not only did the keynote speaker, R. McL. Wilson,

Cf. the following the ground-breaking works on the subject: 1) Arnold van. Gennep, Rites of Passage. (Trans, by Monika B. Vizedom and Gabrielle L. Caffee.) Chicago: University of Chicago Press. 1960. Van Gennep distinguished three major phases within the process of the "life crisis" transition: separation, transition, and incorporation. His theory is that rituals serve as a means of passing gently through the crisis of separation from the old, transition and the incorporation of the next passage of life. 2) Victor Turner, The Ritual Process: Structure and Anti-Structure. Chicago: Aldine Publishing Company. 1969. Turner is the chief theorist in recent times to emphasize the transformative role that rituals play in societies. His works include theories that extend van Gennep's rites of passage, theories of ritual performance and ceremony. He expands van Gennep's theories of the ritual process of separation, transition and incorporation. Turner uses the study of tribal rituals to examine the transition or "liminal" period of passage and the spontaneous development of "communitas" or specific communities of commonality that develop. 3) Mircea Eliade, Rites and Symbols of Initiation: The Mysteries ofBirth and Rebirth. New York: Harper and Brothers. 1958. 3*New Haven, Connecticut, March 28-31, 1978. 22 refrain from presenting suggestions in favour of raising questions37 but as the ensuing discussion revealed, the panelists, too, pronounced the text fundamentally enigmatic. During the thirty years since then, several scholarly works have been published without succeeding to provide definitive answers to those questions.

The above pronouncement notwithstanding, all the avenues and tools of research have not yet been exhausted in the search for a better understanding of

The Gospel of Truth. Although certain publications have dealt with select aspects of the text, such as its relationship to canonical texts,39 its doctrinal affinities in comparison with the writings of Justin Martyr,40 its connection with

Valentinianism41 and its possible liturgical dimensions,42 a comprehensive study of the document is still lacking. The handful of translations and commentaries provide helpful but unsystematic observations43 and beyond a few direct studies

37 Bentley Layton, ed. The Rediscovery of Gnosticism. Studies in the History of Religions (Supplements to Numen), vol. XLI. (Leiden: E.J. Brill, 1980),141. 38 The basic questions regarding this document, such as dating, genre and doctrinal affiliation remained unanswered. The question of intent, i.e. whether the cryptic style of The Gospel of Truth is due to "obscurity in expression" (obscurity as the natural mode of expression for esoteric writings) or "obscurity in allusion" (obscurity by design as suggestive of an exoteric text) is not clarified in discussion. The reader is left with the impression of uncertainty. 39 W.C. van Unnik, "The Gospel of Truth and the New Testament," in The Jung Codex (ed. F. L. Cross: London: Mowbray, 1955) 90-104; J. A. Williams, Biblical Interpretation in the Gnostic Gospel of Truth from Nag Hammadi. SBL Dissertation Series 79. (Atlanta, GA: Scholars Press, 1988.) 40 Cullen I.K. Story, The Nature of Truth in "The Gospel of Truth" and in the Writings of Justin Martyr, NT Supplements vol. XXV (Leiden: E. J. Brill, 1970) 41 William R. Schoedel, "Gnostic Monism and the Gospel of Truth" (379-390) 42 Eric Segelberg, " Evangelium Veritatis" in Orientalia Suecana vol.8. (1959), ed. Erik Gren (Stockholm: Almquist & Wiksell, 1960). 43 M. Malinine, H.-Ch. Puech, and G. Quispel (Evangelium Veritatis [Zurich: Rascher, 1956]), K. Grobel, (The Gospel of Truth [New York: Abingdon Press, I960]), J.-E. M6nard (L'Evangile de verite [NHS 2; Leiden: Brill, 1972]); Attridge and McRae, (Nag Hammadi codices, I. [Leiden: 23 there are only scattered references to The Gospel of Truth in books or articles on the Nag Hammadi texts or about Gnosticism in general.44

1.4.1 Present State of the Question

Although initially considered to be the lost Valentinian "Gospel" mentioned by Irenaeus45, the term here is used by convenience, i.e. in the absence of a title or author the document has became known by its incipit as The Gospel of

Truth:

"The gospel of Truth [TTeyeY^rreAlON NTMHe] is joy for those who have received from the Father of Truth the grace of knowing him...". (NHC I. 16.31-33)

The word 'gospel' occurs two more times in the introductory section of the text:

"...in the name of the gospel [eTTipeN A6 MTT€Y^rreAION] is the proclamation of hope, being discovery for those who search for him." (17.1-4);

"From this, the gospel [TTeY^ireAlON] of the one who is searched for, which was revealed to those who are perfect through the mercies of the Father, the hidden mystery, Jesus Christ, enlightened those who were in

Brill, 1985]); Tito Orlandi, (Evangelium veritatis [Brescia: Paideia, 1992]) 44 C.f. Michel R. Desjardins, Sin in Valentinianism (Atlanta, Ga.: Scholars Press, cl990); Pheme Perkins, Gnosticism and the New Testament (Minneapolis: Fortress Press, 1993); W.S. Flory, The Gnostic Concept of Authority and the Nag Hammadi Documents Mellen Biblical Press Series, Vol. 33 (Lewiston/Queenston/Lampeter: Mellen Biblical Press, 1995). 45 In the context of the defence of the quadriform nature of the gospels Irenaeus refers to a Valentinian 'Gospel of Truth' in his Against Haeresies III. 11.9 "But those who are from Valentinus, being, on the other hand, altogether reckless, while they put forth their own compositions, boast that they possess more Gospels than there really are. Indeed, they have arrived at such a pitch of audacity, as to entitle their comparatively recent writing "the Gospel of Truth," though it agrees in nothing with the Gospels of the Apostles, so that they have really no Gospel which is not full of blasphemy." 24

darkness through oblivion." (18.11-19)

The context makes it clear that the term 'gospel' in all its occurrences points to the underlying theme of the text, which is the 'discovery' of the 'Truth' (i.e.

Redemption) through revealed Gnosis. This Gnosis proceeds from the 'Father of

Truth' through the 'power of the Word' () [zW TCJA.M MTTlCpexe] to the recipients, identified as the Elect.

The Gospel of Truth focuses on the process of mediation of the 'Truth' (i.e.

Revelation / Redemption ) rather than on the content of the Revelation. Thus, it does not conform to any type of the gospel genre, such as the canonical (written about the earthly life and ministry of Jesus) or even the Gnostic types (e.g. The

Gospel of the Egyptians which, in a manner analogous to the canonical gospels, presents the life of Seth), or the "gospels" bearing the names of Thomas and Philip

(which are loose collections or compilations of sayings, statements and other gospel-type material but lacking narrative framework and logical coherence ).

Rather, the word "gospel" is used here in the Pauline sense as the "good news" of salvation/Redemption.47

Whether this document is in fact the so-called Gospel of Truth Irenaeus

46 Most recently, however, Lubbertus Klaas van Os in a doctoral thesis. {Baptism in the Bridal Chamber. The Gospel of Philip as a Valentinian Baptismal Instruction. Doctoral Dissertation. University of Groningen, 2007) put forward convincingly the idea that the Gospel of Philip is to be viewed as a liturgical document. 47 Cf. Ef 1.13; "In him you also, who have heard the word of truth, the gospel of your salvation..."; also: ITim 1.11; Rom 1.1,16; 2.16; ICor 1.17; 4.15; 9.14; 15.1; Gal 1.6. 25 refers to or not, the problem of its genre and intent remains. Because of its discursive style, the document is generally considered a homily. It is evident from the text that speaker and audience are not far removed from one another. Giversen and Save-Soderbergh note that the author never uses the verb 'write' but instead

'speak' and mention a number of exhortations or direct address (commands, prohibitions [32.38-33.32]) in the work. Attridge and MacRae also arrive at the conclusion that its genre is best understood as a homily since like other early

Christian , such as the Epistle to the Hebrews, the Gospel of Truth alternates doctrinal exposition with paraenesis (e.g., 32.31-33.32) and, like that canonical work, it reflects on the significance of the salvific work of Jesus from a special theological perspective.48 The homiletic character of the text is further evidenced by the presence in it of various rhetorical devices (e.g., narration

[19.18fj, commission [33.Iff], exclamation [17.29; 20.28]). Where opinions differ is concerning the use and intent of this homily, its Sitz im Leben, i.e. whether it is a literary or a liturgical homily, an exoteric or esoteric text. Proponents of the literary approach, however, seem to be hesitant to take a firm position on the issue, leaving ample room for further discussion. The following remark well exemplifies this hesitancy:

It may be possible to construe the work as designed for a specific sacramental occasion, such as baptism or confirmation, but the evidence

48 The Nag Hammadi Library in English. James M. Robinson, ed. 3rd. Revised Edition. (San Francisco: Harper & Row, Publisher, 1992), 38. 26

for such a particular Sitz im Leben is weak, and it is entirely possible that the work was composed as a literary homily for Christian spiritual reading and not for delivery in a specific situation.49

In other words, the debate on the question of orality and textuality is far from over yet. There is no agreement on the document's structural make-up and textual integrity either. A survey of the various scholarly positions illustrates the apparent stalemate and the need for a new, analytical approach to The Gospel of Truth.

1.4.2 Suggested Approach and Method

The wide range of opinions concerning various aspects of The Gospel of

Truth makes it necessary to test them against the text itself and to look for a solution that not only answers the questions of genre and intent, but at the same time best explains the unusual features of the document. Since its form is one of the most apparent of its unusual features the first step is to survey and analyse the structural data. Following a survey of current scholarship on the subject a new approach is tested on the text to mark structural divisions based on a combination of thematic coherence, recurring patterns and the inner dynamics of the micro units. The evaluation of data will further suggest that the arrangement of the micro units is far from arbitrary, rather it, too, reflects the possible circumstance of delivery.

49 H.W. Attridge & G.W. MacRae, S.J. "Introduction" to the translation of The Gospel of Truth in NagHammadi Codex I {The Jung Codex) NHS 23 (Leiden: Brill, 1985.) 81. 27

Next, an overview of current scholarship is presented with regards to the questions of genre and Sitz im Leben of the GTr to underline the need for a more satisfactory explanation than what has so far been provided in that area Since the two options are that the GTr is either an exoteric or an esoteric text, a brief review of certain aspects of Early Christian liturgy and Valentinian Gnostic rituals furnishes the background for a study of the document within its framework. The major indicators of the framework of the GTr will be its personal dimensions (i.e. speaker, audience, community, language and style and its sacramental symbolism.

Finally, the thesis that the document is an initiation homily will be tested against relevant historical and theoretical information. Valentinian ritual practices and their transformational functions will be identified in the GTr as initiatory features indicating its likely setting and purpose.

2.0 STRUCTURE

2.1 Introduction

A survey of proposed outlines attests to the great variety of approaches and opinions in relation to the structural make-up of the text. The opinions range between the simplistic to the highly complex. Thus, Kendrick Grobel, Sasagu

Arai, Hans-Martin Schenke and Jacques-E. Menard do not see in the document any intentional organization of the material while Harold J. Attridge and George

McRae on the other hand, detect in it an elaborate structural design. In between are 28 situated Cullen I.K. Story's outline structure, Gerhard Fecht's and Carsten Colpe's sectional division and Tito Orlandi's two-part arrangement. Generally, the arrangements are linear and topical and only a few of them acknowledge the multilevel symbolism and structural complexity of the text.

2.2 A Survey of Structural Divisions

2.2.1 Kendrick Grobel50

Kendrick Grobel was one of the first scholars to publish an English translation and commentary of The Gospel of Truth. In his work the question of structure does not arise. Likely, because Grobel views the document as gospel meditation he is content to derive from it a list main topics, employing gospel genre descriptions, e.g. "Similitude" and "Parable".

16.31 Introduction 17.14 The Plot of Plan' 18.38 The Withheld Completeness 19.18 The Teacher of the Book 20.10 Jesus Suffers for the Book 21.3 The Book Grants completion 22.16 Similitude of Drunkenness 23.3 Hymn on the Perfect Book 24.9 Revelation 24.32 Similitude of Ignorance and Darkness 25.25 Jars and Judgment 27.34 Illusory Existence 28.28 The Nightmare Parable 30.12 A Beatitude 31.35 The Shepherd of the Sheep that Strayed 32.18 Salvation on the Sabbath

Kendrick Grobel, The Gospel of Truth. A Valentinian Meditation on the Gospel. Translation from the Coptic and Commentary. (New York, Nashville: Abingdon Press, 1960.) 29

33.35 Those Who Were Yours 36.17 The Anointing 37.4 The Logos 37.21 The Will 38.8 The Name 41.4 The Place 42.39 Epilogue

2.2.2 Hans-Martin Schenke and Jaques-E. Menard

Both Schenke and Menard failed to discover any inner progression in The

Gospel of Truth. Instead, they isolated in the text twenty-eight independent sections of varied length, (each focusing on a separate topic):

16.31-17.6 24.20-25.19 36.13-34 17.6-18.11 25.19-35 36.35-37.18 18.11-19.17 25.35-27.8 37.19-38.6 19.17-34 27.9-28.24 38.6-40.29 19.34-20.27 28.24-30.14 40.30-41.34 20.27-34 30.14-31.35 41.35-42.10 20.34-22.19 31.35-32.30 42.11-43.24 22.20-27 32.31-33.32 43.24-32 22.27-23.18 33.33-35.22 23.18-24.20 35.22-36.13

2.2.3 Sasagu Arai52

Arai, presupposing a considerable distance between the dates of the original Greek and the Coptic translation preserved in the Nag Hammadi collection notes the impossibility of the task to reconstruct the initial form of the text and to isolate possible glosses or interpolations. Consequently, he resolves to

51 Jacques-E. Menard, L'Evangile de Verite, NHS 2 (Leiden: Brill, 1972) 52 Sasagu Arai, Die Christologie des Evangelium Veritatis. Eine religionsgeschichtliche Untersuchung (Leiden: E.J. Brill, 1964), 15-16. 30 treat The Gospel of Truth as a uniform work with the following thematic arrangement:

16.31-18.15 The glad tidings of the Truth 16.31-17.5 The glad tidings coming from the Father through the Word 17.5-9 The All in the Father 17.9-15 Ignorance, Fear and Error 18.3-15 The Revelation of Knowledge 18.16-29 Jesus Christ 18.16-18 The "pioneer" of the Way and the Truth 18.18-24 The Cross 18.24-29 The fruit of the Knowledge 18.29-19.17 The Father and the All 19.17-34 Jesus on Earth 19.17-20 Guide and teacher 19.21-27 The wise men 19.27-34 The children 19.34-23.18 The living book 19.34-20.9 The preexistent book 19.10-20.23 Jesus, the sufferer and the book 20.34-21.2 Jesus as knowledge and fullness 21.3-25 The return of the living to the Father 21.25-22.19 Names (naming and self-awareness) 22.20-33 Jesus and the Error 22.33-23.18 The knowledge of the Father and the letters of the Truth 23.18-25.9 Jesus as the Word of the Father 25.9-27.7 The hiddenness of the Father and the Aeons 25.9-19 unity and multiplicity 25.20-31 Lack and fullness 25.31-26.7 The judgement of the Word 26.28-27.7 The Truth 27.7-30.12 The Spaces as copies (?) of the Father 27.7-30 The Form and the Name 27.31-28.15 The "un-emerged" 28.15-30.12 The rootless, the shadows and the phantoms 30.12-32.30 The revelation of the Son 30.12-23 Opening of the eyes 30.24-31.8 The Incarnation 31.9-34 The work of the Son 31.34-32.17 The Shepherd 32.18-30 Lord of the Sabbath 32.31-33.32 Admonitions 33.33-35.22 The Father and the children as his fragrance 35.22-36.9 The forgiveness, the Fullness and the-Deficiency 36.9-35 The anointing through Christ 36.35-39 Paradise as Rest 36.30-37.18 The words and the Word 31

37.19-38.6 The Will of the Father 38.6-40.29 The Son as the name of the Father 40.29-41.11 The sending of the Son into the World 41.12-43.32 The Rest of the blessed Arai concedes that Eric Segelberg might be correct in considering the document as

a baptismal homily. In this context, he draws attention especially to the themes of

"naming", the designation of the addressees as "children", and the admonitions that

would suit such a circumstance.

2.2.4 Cullen I. K. Story 53

Story regards The Gospel of Truth as a meditation or homily on the gospel

and a representative of the Gnostic approach to the "truth of God's Redemption" as

opposed to the contemporary orthodox treatment of the subject, which he finds in

Justin's writings. In the course of his analysis of the text, the following outline

emerges:

16.31-17.9 I. Prologue ("The gospel in miniature") 1. The gospel originates with the Father 2. The cosmic scope of the gospel 3. The gospel as a message of hope elicits a joyous response from those who have received grace to know the Father 17.9-18.15 II. Error and forgetting and how they are overcome 18.15-19.17 III. Error pursues Jesus to the Tree (the Cross), but the Fruit of that Tree gives believers a Gnosis that is an earnest of their completeness in the Father which they receive when they ascend to him 19.17-22.20 IV. The coming of Jesus, the Book of the Living Ones and the Divine Call The results of the acceptance of Jesus'word: l.They become strong 2. They enter a life of communion with the Father 3. They become the manifestation of the living book of the living ones; they are the living ones

Cullen I. K. Story, The Nature of Truth in "The Gospel of Truth" and in the Writings of Justin Martyr. Vol. XXV in the Series "Supplements to Novum Testamentum". (Leiden: E. J. Brill, 1970) 32

Benefits of the response to the call: 21.3-6 1. Receiving instruction - Knowledge of God 21.6-7 2. Receiving knowledge about one's true self 21.7-8 3. Turning back to the Father 21.8-23 4. Ascent to the Father and receiving completeness 21.23-22.19 5. The Divine call 21.23-27 a. The call is rooted in the Divine purpose 21.27 b. The call comes at the end 21.28-30 c. The call brings assurance 21.31 -22.2 d. The fate of those who lack the call 22.3-19 6. Characteristics of the one who is called 22.3 a. He has Gnosis 22.3-4 b. His origin is from above 22.4-7 c. He answers the call 22.7-9 d. He rises to the one who calls him 22.9-13 e. He performs the Divine will and receives rest and a name 22.13-20 f. He understands his origin and destiny 22.20-25.25 V. The Gnosis of the Living Book 22.20-23.2 1. A Gnosis of Jesus and his work in behalf of those who are chosen 23.2-18 2. They are the Father's perfect book 23.18-33 3. Jesus as the Father's Word 23.33-24.6 4. Jesus performs the Father's work among the elect 24.6-25.25 5. Jesus brings the elect to the place of the perfect unity in the Father 24.6-24 a. The revelation of the Father aims to give rest 24.21-25.7 b. The Father abolishes Lack and gives Completeness 25.7-19 c. Through unity, the All will overcome matter 25.19-25 d. The need to meditate on these facts (the object of meditation is not stated, though it is probably the destiny of the Gnostics) 25.25-27.9 VI. The Coming of Jesus means Judgment 27.9-33 VII. The Father gives to his Elect Form, Name and Existence 27.34-28.31 VIII. The Father's Will and Man's Being and Becoming 28.32-30.14 IX. The Parable of the Nightmare and its Meaning 29.8-25 1. The nightmare parable 29.25-31 2. The awakening 29.32-30.14 3. The meaning 30.14-31.1 X. The Work of the Holy Spirit on behalf of the Gnostics 31.1-3 5 . The Work of Jesus for the Gnostics 31.35-32.30 XII. Jesus, the Good Shepherd 31.35-32.4 1. The parable of the lost sheep 32.4-17 2. The meaning of the parable 32.18-22 3. Sabbath 32.22-30 4. The twofold lesson of the parable: salvation is not idle, Gnostics are not to be idle either 32.31-33.32 XIII. Exhortation to the Gnostics concerning their Life in their World 32.31-37 1. Concerning the Gnostic word of witness 33.1-32 2. Concerning the Gnostic life of witness 33.3-35.22 XIV. The Fortune of the Father's Aroma- — 1. The sons of the Father are his aroma — 2. The Father unstintingly manifests his aroma in every place 33

34.5-7 3. The Father's aroma becomes mixed with matter 34.9-12 4. The Father's aroma can only be sensed by the gift of the Spirit 34.12-18 5. The Aroma is to find its destiny in the Father 34.18-34 6. The Aroma departs into the world and is delivered 35.24-36.13 XV. The Father's fullness (Forgiveness) for the One who Lacks 36.13-35a XVI. The Anointing of Christ 36.21-29 1. The parable or metaphor of the anointing — seals 36.29-35a 2. The application of the parable 36.35-37.3 XVII. The Father's Paradise 37.4-18 XVIII. The Father's Word and Words 37.19-38.6 XIX. The Father's Will 37.19-21 1. The satisfaction of the Father in his will 37.21-24 2. The sovereignty of his will 37.24-34 3. The transcendence of his will 37.34-37 4. The eternity of his will 37.37-38.6 5. The aim of his will 38.6-40.29 XX. The Father's Name [the longest section] 38.6-7 1. The name of the Father is the Son 38.7-8.1 2. The Father at the first gave a name to the one who came forth from him 38.11-15 3. The Father gave his name to the Son 38.16-27 4. The name is invisible (I) 38.28-39.3 5. There are sons of the name 38.16-21 6. The name is invisible (II) 39.9-20 7. The Father's name is for the one who exists 39.20-40.2 8. Name-giving is the prerogative of the Father 40.2-16 9. The Father gave the name Lord to no one else 40.16-20 10. The name was spoken by the Father when the son came forth 40.30-43.24 XXI. The Father's place and his own who come to be there The place: 41.5 1. The Son will speak concerning the place 41.7 2. He will hasten to effect a return to it 41.8 3. He will hasten to take the Gnostic away from this place to that place The Character and life of the Gnostics: 43.9-10 1. They live truly 43.12-13 2. They witness 43.16-24 3. They prove to be worthy sons

The above detailed framework strongly resembles a thesis outline implying a systematic unfolding of a single, overarching concept and a step by step progression from beginning to end. For Story this central theme is the knowledge of the nature of God, which he considers to be the main uniting factor in the

Gnostic community replacing sacramental experience. It is evident that Story's 34 outline of The Gospel of Truth is influenced by the main focus of his book: the contrast between the Gnostic and the Christian response to the truth of the Gospel.

His premise, that the main difference lies in the attitude of the respective communities towards the sacraments, particularly baptism and the Eucharist, is based on the comparison of The Gospel of Truth and Justin's writings as illustrative examples of the different attitudes of these communities. Accordingly, it is in Story's interest to downplay any possible hints to sacraments in The Gospel of Truth. However, Story's conclusion, that while the Christian community

"demonstrates the truth of the gospel in the act of baptism and by participation in the Eucharist "54 its counterpart, the Gnostic fellowship of truth, "finds its oneness in the gnosis of the Father... and witnesses... not so much by what it does but by what it is",55 seems somewhat simplistic. Knowing God and being Children of God are just as important for the Christian community as Story believes it to be for the

Gnostic believers. In turn, the fact that the knowledge of the Father and self- realization are key concepts in The Gospel of Truth cannot be used as proof against the significance of sacramental practice in the Gnostic community. More importantly, it does not seem appropriate to equate the Christian Sacraments with the action of "witnessing to the world", rather, in both cases witnessing comes as the result of the community's self-understanding.

Ibid. 169. Ibid. 169. 35

2.2.5 Gerhard Fecht and Carsten Colpe56

Fecht, and following him, Colpe, chose to divide the text Scripture-style into chapters and strophes. Unfortunately, no detailed analytical defense has been given by them beyond the first half of the first section of the text (from Fecht for

Chapter 1 and from Colpe for Chapter 2.). Attridge criticizes this arrangement for breaking up apparently coherent units (e.g. 23.18-24.9 or 19.27-20.14).

Section I. 16.31-22.20 Chapter 1 16.31-18.11 Strophe 1 16.31-17.4 Strophe 2 17.4-21 Strophe 3 17.21-36 Strophe 4 17.36-18.11 Chapter 2 18.11-19.27 Strophe 1 18.11-21 Strophe 2 18.21-35 Strophe 3 18.36-19.10 Strophe 4 10.10-27 Chapter 3 19.27-21.8 Strophe 1 19.27-20.6 Strophe 2 20.6-22 Strophe 3 20.22-36 Strophe 4 20.37-21.8 Chapter 4 21.8-22.20 Strophe 1 21.8-18 Strophe 2 21.18-22.2 Strophe 3 22.2-20 Section II. 22.20-27.4 Chapter 1 22.20-24.9 Strophe 1 22.20-39 Strophe 2 22.39-23.10 Strophe 3 23.10-33 Strophe 4 23.33-24.9 Chapter 2 24.9-25.19 Strophe 1 24.9-20 Strophe 2 24.20-25.3 Strophe 3 25.3-19 Chapter 3 25.19-27.4

56 Cf. G. Fecht, Or. 30 [1961] 371-90, 31 [1962] 85-119, 32 [1963] 298-335; and building on Fecht's work, C. Colpe, JAC 27 [ 1978] 125-46. 36

Strophe 1 25.19-35 Strophe 2 25.35-26.15 Strophe 3 26.15-27 Strophe 4 26.27-27.4 Section HI. 27.5-33.39 Section IV. 33.39-38.4 Section V. 38.4-43.24

Fecht and Colpe suggest that a development of the key motifs can be discerned in the text starting with the quasi-orthodox through the spiritualized, or mythical / cosmogonic to the personal, psychological perspective. Their recognition of the use of "perspectives" is helpful. However, to talk of "development" in this context seems arbitrary. Rather, what we find in the GTr is a "play with perspectives", i.e. the author examines his subject from all possible angles within three main categories: historical, personal and cosmogonic.

2.2.6 Harold W. Attridge and George W. MacRae, S.J.57

Attridge and MacRae find in The Gospel of Truth "an elaborate application of a principle of concentric organization",58 while noting the difficulty in defining structural markers and isolating units due to the seamless construction of the text.

Like Fecht and Colpe, they too recognize the use of multilevel symbolism in the text and reiterate earlier observations concerning references in the document to

57 Harold W. Attridge and George W. MacRae, S.J. "The Gospel of Truth," in Nag Hammadi Codex I (The Jung Codex). Introductions, Texts, Translations, Indices, ed. by Harold W. Attridge, NHS 23 (Leiden: Brill, 1985), 67ff. 58 Ibid. 67. 37

"cosmic, psychological and even historical spheres."59 Attridge and MacRae, however, claim that instead of straightforward progression in the text, the perspectives from which the various terms and motifs are viewed, overlap in the different sections of the work. This presentation technique is especially notable in relation to the main characters, the Revealer and Error. The nature, function, and activity of the former are placed in "traditional" and metaphorical dimensions, while Error personified moves in the psychological and cosmic spheres.

In addition, Attridge observes a deliberate attempt to blur the line between the "familiar" (orthodox) and "unfamiliar" (Gnostic) layer of ideas. By this he means a "systematic ambiguity and polyvalence",60 where the author's ultimate aim is "to domesticate gnosis".61 Although their analysis contains many useful observations, it does not claim to offer a comprehensive solution to the difficulties faced by the contemporary reader of the GTr in trying to "make sense" of the document. Attridge and MacRae concede that the author's technique

"involving frequent recapitulations, anticipatory comments, allusions to earlier developments and catch-word connections between sub-sections, precludes any simple architectonic arrangement of the material, and any schematic presentation of the contents of the work is, of necessity, an abstraction which cannot reproduce the allusive richness of the text itself."62

H. W. Attridge, "The Gospel of Truth as an Exoteric Text", in Nag Hammadi, Gnosticism and Early Christianity. Charles W. Hedrick and Robert Hodgson, Jr., eds. (Peabody, Mass.: Hendrickson, 1986)242. 61 Ibid. 255. 62 Harold W. Attridge and George MacRae, "The Gospel of Truth," xaNHCI, 67. 38

The following is their suggested structural outline:

Introduction 16.31-17.4 Part A. 17.4-24.9 Ignorance and Revelation Section I. 17.4-18.11 The Rule of Error Theme: 17.4-17.20 Error arises from Ignorance Qualification: 17.21-29 Error is not humiliation for the Father Theme: 17.29-36 Error produces a Fog Qualification: 17.36-18.11 Oblivion is not due to the Father Section II. 18.11-19.27 The coming of the Revealer Theme: 18.11-21 Revelation comes through Jesus Theme: 18.21-31 Revelation produced persecution Qualification: 18.31-19.10 Though the Father retains perfection, he is not jealous Theme: 19.10-27 Jesus as teacher Section III. 19.27-24.9 Revelation as a Book Theme: 19.27-20.14 Jesus revealed the living Book in the hearts of the little children Theme: 20.15-21.2 The Book as Edict and Testament Theme: 21.2-25 The Book as Book of Life Excursus: 21.25-22.20 Reception of the Book predetermined by calling the name Excursus: 22.20-37 Revelation brings return from error Theme: 22.38-23.18 The Book as Book of Living Letters Transition: 23.18-24.9 Hymn on the Word Part B. 24.9-33.32 The Effects of Revelation Section IV. 24.9-27.7 Revelation unifies Theme: 24.9-25.18 Revelation eliminates deficiencies and restores unity Theme: 25.19-26.27 Revelation destroys the defect (Jars broken) Theme: 26.28-27.7 Revelation unites with the Father Section V. 27.7-30.16 Revelation brings authentic existence Theme: 27.7-27.34 Revelation informs, names and matures Excursus: 27.34-28.31 Ignorance is potential existence Theme: 28.32-30.16 Revelation awakens from a dream-like existence Section VI. 30.16-33.32 Revelation brings a return to the Father Theme: 30.16-32 The Spirit awakens and reveals the Son Theme: 30,32-31.13 The Son's speaking brings return Theme: 31.13-35 The Son's speaking destroys error and shows a way Theme: 31.35-32.30 The Son as Shepherd Transition: 32.31-33.32 Paraenesis Part C. 33.33-43.24 The Process of Return Section VII. 33.33-36.39 Redemption is a gentle attraction Theme: 33.33-34.34 The Father's children are his fragrance, which returns to him Qualification:34.34-35.23 Delay in the return is not due to the Father Theme: 35.24-36.13 The breath of incorruptibility produces forgiveness Theme: 36.13-36.39 The Message about Christ is the Father's merciful 39

ointment Section VIII. 36.39-40.23 Return is by the will and through the Name of the Father Theme: 36.39-38.6 The will and word of the Father Theme: 38.6-24 The name of the Father is the Son Theme: 38.24-39.28 The greatness of the Name Excursus: 39.28-40.23 Objection to the "Name" doctrine Section IX. 40.23-43-24 Goal of return: Rest in the Father Theme: 40.23-41.14 The Son speaks about the place of rest Theme: 41.14-42.10 The relation of the emanations to the Father Theme: 42.11-38 The relation of the blessed to the Father Theme: 42.39-43.24 The place of the Father's worthy children

2.2.7 Tito Orlandi63

The Italian scholar, Orlandi distinguishes two main parts in the text based on their different characteristics: I. Exegetical; II. Homiletical. According to his arrangement, the first part (lines 1-145) contains a series of apodeictic statements

(e.g. lines 2, 28, 48, 82-83) accompanied by comments which could have originated either from the author or an editor. The first part is also characterized by the use of narrative, e.g. when describing the process of salvation, both cosmic and terrestrial (e.g. 35, 44, 132, 139). The second part of the document (lines 146-244) is built around a series of topics in a homiletical style.

I. Exegesis (Statement / Comment) Statement - 1-2 (lines) Statement - 52 Comment-3-18 Comment - 53-58 Statement - 19 Statement - 59 Comment - 20-27 Comment - 60-67 Statement (?) - 28 Statement - 68-77, 79. 80a. 81, 78, 82-83 Comment - 29-30 Comment - 84-100

Tito Orlandi, Evangelium Veritatis, (Vangello della Veritatis) Testi del Vicino Oriente antico (Brescia: Paideia, 1992). 40

Statement - 31 Statement -101-102 Comment - 32-34 Comment- 103-131 Statement - 35-36 Statement -132 Comment 37-42 Comment - 133-138 Statement - 44 Statement - 139 Comment - 45-51 Comment- 140-145

II. Homily (word associations)

1. Introduction: Exhortation - 146-163 2. Fragrance - 164-169 3. Division, grace, anointing -170-184 4. Unction - 185-198 5. The Father's will - 199-207 6. Name -208-231 7. Repose - 232-236 8. Conclusion: the fate of the elect -237-244

The main difficulty with Orlandi's scheme arises from its fundamental reliance on the assumption that the GTr is a heavily editorialized text, since for obvious reasons, any attempt to recover the "original" form of the text would be an exercise in futility. Thus, the above structural scheme is more speculative than descriptive, and therefore, lacks a convincing appeal.

In view of the diversity of opinions regarding the structure of the GTr, the necessity of a fresh analysis arises, or else, one is forced to take sides based on scholarly reputation. The above survey suggests that the document clearly defies the traditional linear approach to structural analysis. It also illustrates that the outcome of the analysis is often influenced by the researcher's basic approach and underlying assumptions. Accordingly, depending on the person's research habits and preconceived ideas, the same text can appear either as unstructured or as 41 tightly organized, either homogeneous or considerably revised. However, as

Attridge in his survey admits: "While all the proposed structural analyses offer some insight into the complexities of the work, none is entirely satisfactory".64

To avoid an overly biased approach, therefore the text should be allowed to

'speak for itself in its present form. Unfortunately, the manuscript provides no clues for structural divisions. Apart from word spacing, the text is continuously written. Without the aid of visual clues the structure must be derived from an analysis of the content. Stylistic or grammatical markers can also be helpful, but not decisive, especially, since the document in question is a translation and the original is not extant.

2.3 A New Approach

To allow the text to speak for itself, the analysis of the GTr will proceed in three steps: first, the smallest coherent units will be isolated and examined65 followed by a consideration of their overall arrangement and finally the relationship between micro- and macro-structure will be explored. Only after the results of the analysis will the implications for possible genre or Sitz im Leben be considered. To avoid replicating earlier disjointed topical lists or artificial

64 H. Attridge, "The Gospel of Truth as an Exoteric Text", 248. 65 For the sake of convenience, the text is included as part of the analysis. Source: James M. Robinson, ed. The Nag Hammadi Library in English (New York: Harper and Row, 1977), 40-51. Translators are H.W. Attridge and G.W. MacRae, S.J. 42 divisions, the micro-units are examined both independently and in relation to each other. In addition, it will be shown that there is a central theme as well as a distinct and unique pattern to which all the micro-units conform. Conformity will be noted under "basic pattern", any new information or direction under "additional material". By examining the constants and variables of the text, as well as its doctrinal affinities, clues with regards to the dynamics of the macrostructure will also emerge, shedding some light on the author's intent and presentation method as well as answering the question whether the GTr is a literary or liturgical document.

In turn, this information might also help stipulate the probable circumstance of delivery.

2.3.1 Text - Section One 16,31 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 Pleroma, the one who is in the thought and the mind of the Father, that is, the one who is addressed as the Saviour, (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.

2.3.1.1 Comments

The parameters of the various sections are set by considering (1) unity of content and (2) a sense of transition. Here: (1) The paragraph lists a variety of key terms used throughout the document: e.g., the Father (of truth), the 'thought and the mind' of the Father, Pleroma, Word, Saviour, Coming Forth, Work,

Redemption, Proclamation, Ignorance, Discovery, Search, Ignorance, Grace, Joy, 43

'receive', 'know'.66 In their present context these terms together describe

Redemption as an act of divine intervention, originating from the Father, executed

by the Redeemer / Saviour / Word while its recipients are those who were

alienated by ignorance, but received grace, hope and as a result search for

knowledge. The first micro-unit, therefore, is a condensed general description of

Redemption from the viewpoint of the Redeemed. Other important terms in this

section are "name"; "hope" which will reappear later in the context of election and the future expectation of the believers. The summary style indicates that the paragraph is intended as an introduction to the homily. (2) The end of the paragraph is clearly marked by a change in the topic at 17.4b and the switch from the general tone of the Introduction to a discussion on a specific subject.

2.3.1.2 Pattern

The following is the schematic representation of the introductory section:

66 Most of these terms and concepts are known from Valentinian Gnosis. For example: the firstpai r of the of the Valentinian system consists of Bythos, (Depth / First Beginning / Perfect / Unseen Father) and its female counterpart, Sige" (Silence / Grace / Idea); the second pah- represents the first manifestation, (Thought) and Aletheia (Truth). Logos (Word) is the manifestation of Nous and it is also identified with Jesus / Saviour / Christ and the Pleroma (All). Alienation from the Father through ignorance creates the need for Redemption, which is only available to those who receive grace and hope (the Elect). 44

Realm of Knowledge PLEROMA FATHER Thought and Mind Hope, .Grace j.Piscoyery >. Knowledge Logos / Saviour Redemption ^s. Ignorant - search/receive ^» Realm of Ignorance * Application; GENERAL SCHEME OF REDEMPTION — Lack / Fulfillment Knowledge vs. Ignorance Perspective: the Redeemed

The main characters of this section are: the Father, as the originator of

Redemption, the Logos/Savior as Redeemer, and the Ignorant as Redeemed, while Redemption is characterized in terms of receiving knowledge and hope.

2.3.2 Text - Section Two 17,5 When the Totality went about searching for the one from whom they had come forth - and the totality was inside of him, the incomprehensible, inconceivable one who is superior to every thought - ignorance of the Father brought about anguish and terror; and the anguish grew solid like a fog, so that no one was able to see. For this reason error became powerful; it worked on its own matter foolishly, not having known the truth. It set about with a creation, preparing with power and beauty the substitute for the truth. This was not, then, a humiliation for him the incomprehensible, inconceivable one, for they were nothing, the anguish and the oblivion and the creature of deceit, while the established truth is immutable, imperturbable, perfect in beauty. For this reason, despise error. Thus it had no root; it fell into a fog regarding the Father, while it was involved in preparing works and oblivions and terrors, in order that by means of these it might entice those of the middle and capture them. The oblivion of error was not revealed. It is not a [...] from the Father. Oblivion did not come into existence from the Father, although it did indeed come into existence because of him. But what comes into existence in him is knowledge, which appeared in order that oblivion might vanish and the Father might be known. Since oblivion came into existence became the Father was not known, then if the Father comes to be known, oblivion will not exist fromtha t moment on. 45

2.3.2.1 Comments

The second section represents a concrete application of the general pattern

outlined in the first section. The word 6TTIAH introduces a temporal clause that

describes events that have already taken place in the Pleromatic realm. The

reference to Error and the consequences of its misguided actions recalls the Sophia

myth and the cosmic drama of the fall. The main character is the Father (described

with negative adjectives, the so-called via negatives of mysticism), the central

event is Redemption,67 through Revelation of knowledge about the Father; the

recipient is the Totality (the ^Eons). In addition to repeating the basic pattern of

Redemption: lack and subsequent fulfillment, the new information facilitates

application for a specific circumstance: Redemption in the Pleromatic realm. The

speaker explains the need for divine intervention and describes its consequences.

67 The effects of the Revelation are two-sided: coming into existence on one hand and destruction on the other. The comment provides an apropos for warning the audience against Error personified, who is presented as a real threat, desiring to "entice" (by beauty) and "capture" (by terror) those, who are not firmly rooted in the Father. 46

2.3.2.2 Pattern

FATHER (the incomprehensible, inconceivable one) Immutable Truth PLEROMA=^Eons searching £ons not equal in knowledge Knowledge of the Father

1."those in the middle" receive knowledge ERROR = fallen Sophia (Substitute / formless creation) 2. Destruction of Oblivion

Application: SCHEME OF PLEROMAT1C FALL AND REDEMPTION — Lack / Fulfillment Opposing realms: Truth vs. Error; Knowledge vs. Ignorance

2.3.3. Text - Section Three 18,11 Through this, the gospel of the one who is searched for, which revealed to those who are perfect 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. 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.

2.3.3.1 Comments Redemption, once more, is the focus of the section. However, this time the events take place in the terrestrial realm. People live in ignorance and spiritual darkness until the Father's grace reaches them through the Revealer, Jesus.68 The

His special designation evokes the Gnostic myth of Salvation, where the Heavenly Christ 47

search and discovery motif returns69 along with other key terms: "gospel",

"mercies of the Father", "knowledge of the Father", "truth", "oblivion", "Error"

and the reference to the double effect of revelation: Error is destroyed,70 the

Perfect receive enlightenment.

The arrangement follows the basic pattern: the Father fills a need through

providing a Revealer/Redeemer. The need is described as "ignorance",

accordingly, the remedy for the crisis comes through "teaching", "showing",

"illumination". The recipients of the Revelation are the Ignorant, who partake of the Fruit of knowledge and become Perfect through the Father's mercies.

assumes the body of the Earthly Jesus, thus becoming "Jesus, the Christ". 69 The parallel with the previous section is intentional, to illustrate, that searching for the Father is not confined to the Sons, but is a general characteristic of all his emanations. In Valentinian Gnosis the Perfect or Spiritual, like the Sons, possess Pleromatic nature and accordingly, their final destination is to join the Pleroma, as opposed to the materials whose future lot is oblivion, or the psychics, who will end up in the "second kingdom" with the redeemed . The parallel arrangement of sections two and three is a subtle method for expressing the author's conviction, that anything said of the .Sons, might also be applied to the Elect. 70 In this section Error appears in the guise of the Demiurge, who jealously guards his subjects. His passions however, prove self-destructive. A pronouncement of judgement on the spiritual enemy (Satan / Error) precedes the mention of the crucifixion. Crucifixion is not Error's victory over the Redeemer, rather, it is a revelatory event. It is described by multiple symbolism: 1. When the Cross is seen as Limit or Boundary, Jesus on the Cross represents the bridging of the two opposite realms. 2. The Cross as tree, recalls the imagery of Paradise, and the Tree of Knowledge. 3. The Saviour as the fruit of the Pleroma is a typically Valentinian concept: the phrase "eating the fruit" might be taken metaphorically, meaning taking "spiritual nourishment" or as a sacramental allusion to the Eucharist. 48 2.3.3.2 Pattern

FATHER (Bythos) / MERCY (Sige) Realm of Light Father's mercies manifested \ discovery / self-discovery HOROS/STAUROS CTree).. Revelation of Truth Realm of Darkness » • ERROR __^ Attacks Jesus, the Christ Ignorant (chosen to become Perfect) Fruit of the knowledge of the Father Enlightenment; Teaching the "Way"

Application: SCHEME OF HISTORICAL, TERRESTRIAL REDEMPTION—Lack / Fulfillment Light vs. Darkness; Truth vs. Error; Knowledge vs. Ignorance Source or Redemption: Father - Redeemer: Jesus, the Christ - Redeemed: Perfect

2.3.4 Text - Section Four 18,32 As for the incomprehensible, inconceivable one, the Father, the perfect one, the one who made the totality, within him is the totality and of him the totality had need. Although he retained their perfection within himself, which he did not give to the totality, the Father was not jealous. What jealousy indeed (could there be) between himself and his members? For, if this aeon had thus [received] their [perfection], they could not have come [...] the Father. He retains within himself their perfection, granting it to them as a return to him and a perfectly unitary knowledge.

2.3.4.1 Comments The relationship of the Father and the Totality is explored as the pattern of

Redemption in which the original state is marred by the fall and then restoration unfolds in the cosmic realm. The Father is the origin of everything. When the aeons fall away, the Father, unlike Error in the previous section, is not jealous, but provides the means for the Totality's restoration. The emphasis is on the basic unity of the Father and the redeemed Totality. 49

2.3.4.2 Pattern

FATHER

Setting limits / boundaries / \ To retain perfection of Aeons / \ perfect unitary Lacking perfect knowledge / \ knowledge (HOROS) -/ -V Totality in need / \ Return granted [mediator not named]

Application: COSMIC / PLEROMATIC REDEMPTION- Lack / Fulfillment Multiplicity (Fragmentation) vs. Unity; Ignorance vs. Knowledge

2.3.5 Text - Section Five 19,7 It is he who fashioned the totality, and within him is the totality and the totality was in need of him. As in the case of a person of whom some are ignorant, he wishes to have them know him and love him so — for what did the all have need of if not knowledge regarding the Father? - he 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. They knew, they were known; they were glorified, they glorified. There was manifested in their heart the living book of the living - the one written in the thought and the mind [of the] Father, which from before the foundation of the totality was within his incomprehensibility - that (book) which no one was able to take, since it remains for the one who will take it to be slain. No one could have become manifest from among those who have believed in salvation unless that book had appeared. 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.

2.3.5.1 Comments

The first two sentences serve as transition between sections four and five.

The function of this transition is a further blurring of distinction between the 50

various levels of divine activity (what happened to the Totality applies to the Elect,

since the Perfect possess Pleromatic nature). In addition, the correct response to

the Father's mercy is identified as love instead of hate, which is not only Error's

attitude, but of all those who belong to his realm. The implication is, that

knowledge of the Father engenders love in his Elect, which in turn unifies them

with each other and bonds them to the Father, while hate leads to fragmentation

and oblivion.

Redemption in the human realm is the main topic of the fifth section. "The

Pleroma in need" is the archetype of fallen humanity, "the fallen Sophia" (the

Valentinian Achamoth) is the most likely model for "men wise in their own

estimation". The ultimate source of Revelation is the Father, the Revealer is

identified with Jesus, while the content of Revelation is represented by the Living

Book of the Living.71 The reference to the testing and rejection of the Revealer by

some and acceptance of him as Guide by others recalls certain stories of the

synoptic gospels in which Jesus' authority as teacher was challenged. At the same time, the pattern of "rejection by some, acceptance by others" also serves as an

The scene presented in Section Five (the elect receiving glory, in turn glorifying, the appearance of the Living Book of the Living, the need to find someone capable of "opening" the Book, Jesus' acceptance of the role of the Revealer and all that that role entails, including suffering) recalls certain passages in the book of Revelation (especially Chs 4-6) and in particular, the imagery of the heavenly worship (the saints along with the twenty-four elders in white garments and golden crowns upon their heads (Rev 4.4) glorifying the one seated on a throne (4.10) and worshiping the Lamb who is "alone worthy to take the scroll and to open its seals" and who was slain "to ransom men for God"). 51 explanation for the exclusivity of revelation and the special status of the elect.

So far, beyond the underlying triadic theme, each section introduced new material for the purpose of displaying the many-faceted character of the central theme, Redemption. The new information here includes the idea that Jesus was capable of suffering; that there is no enlightenment without a Revealer; that revealed knowledge also includes self-knowledge; that there is a group of elect, to whom by right belongs revealed knowledge; that some are incapable of understanding, thus rejection of the revealer or revelation is a sign that the person is on the side of Error. The Elect on the other hand, are like "little children",73 open and malleable, still capable of experiencing a gradual growth. Being strengthened, learning, knowing, being glorified, glorifying, they become manifestations of the "Living Book of the Living". The contrast between the deceitful machinations of Error and the leisurely guidance of the Revealer creates a structural link between this section and Section Two, just as the remark about

Error's jealousy and the lack of it in the Father connected sections Three and Four.

72 Cf. the similarity with the first century document Poimandres which recounts the story of the founding of the Hermetic Mysteries: "And some of them mocked me and stood apart, for they had given themselves over to the way of death; others threw themselves at my feet and begged for instruction. I raised them up and became the guide of mankind..." {Poimandres 30-31) The revealer in both texts functions as a guide, the act of revelation is described as "raising up" [GTr 30,21; 33,6]. This is the esoteric language and terminology of the Mysteries where the initiates aspire to a direct experience of the divine under the guidance of the hierophant and with the aid of ritual actions. 73 The language intentionally recalls the episode in Jesus' ministry when he set a little child as an example before his disciples. However, while in the gospel accounts the discussion centered on their need for humility and the acceptance of "the little ones who believe" (Mt 18.6) for ultimately they represent the Father (Lk 9.48), here the Elect are those characterized as little children because 52 2.3.5.2 Pattern

FATHER'S THOUGHT & MIND "LIVING BOOK OF THE LIVING" Realm of: LIFE

(CHRIST)/ \ (SPIRITUAL RACE) HOROS'/STAUROS""'enters the > the Elect (Children) react realm of with faith, and love death/suffering — receive LIFE Ignorant: (Unification/Enlightenment/Glorification) Unwise/Foolish reject revelation, react with unbelief and hate

Realm of: DFATH Application: HISTORICAL EVENT OF REDEMPTION following Pleromatic archetype — lack / fulfillment Life vs. Death; Love vs. Hate; Unbelief vs. Belief; Ignorance vs. Knowledge

2.3.6 Text - Section Six 20.15 Just as there lies hidden in a will, before it is opened, the fortune of the deceased master of the house, so (it is) with the totality, which lay hidden while the Father of the totality was invisible, being something which is from him from whom every space comes forth. 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! 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. Having entered the empty spaces of terrors, he passed through those who were stripped naked by oblivion, being knowledge and perfection, proclaiming the things that are in the heart, [...]...[ ] teach those who will receive teaching. 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 receive instruction, receiving it from the Father, turning again to him. Since the perfection of the totality is in the Father, it is necessary for the totality to ascend to him. Then, if one has knowledge, he receives what are his own and draws them to himself. For he who is ignorant is in need, and what he lacks is great, since he lacks that which will make him perfect.

of their acceptance of revelation. 53

2.3.6.1 Comments

The sixth section, as a self-contained unit, retells the story of Redemption from the point of view of the Elect. (By this time it has been established, that Elect and Totality are interchangeable terms.) For the Pleromatic, Redemption is receiving news concerning an inheritance they already possess. This great discovery concerns their origins and future expectations: the elect possess the divine seed "in their heart", (cf. the link with the previous unit, where [in 19.35] the elect is said to have "the living book of the living" revealed in their hearts); and their future destiny is to "ascend" to the Father. This is all made possible by the

Redeemer / Revealer, Jesus, who voluntarily crossed the boundary between the opposing realms, accepting the consequences of descent in order to make their future ascent possible.

Redemption here is defined as a "turning to the Father once again":

MTTICOT eycTO MMA.Y *?W NKGCadT [21.7-8], i.e. completing a cycle consisting of the descent (original state / falling away), ascent (or return); in other terms it is described as: the original fullness the subsequent lack and the fulfillment. Section six alludes to this concept as a triple cycle: (1) the descent- ascent of the Totality, (2) of the Redeemer and (3) of the Elect.

A play on words is used to establish a connection between the present section and section two, where Error's purpose is to "draw" (NCCCDK) to himself 54 and capture "those of the middle" [17.34]. Here it is the Elect who "draws" to himself what is his own (a)A.qca)K MMA.Y Q)*P

Section Six closes Part One of the document, the examination of

Redemption as a mythohistorical event with the implied suggestion that the

Redeemer is an archetype belonging to both the cosmic and personal realms. Thus, the ascent-descent of the Redeemer is replicated in the fate Aeons (collective and cosmic concept) and the Elect (as individual, in the psychological sphere).

2.3.6.2 Pattern

FATHER'S WILL (hidden, incomprehensible)

Realm of Life Revealer: Jesus Descent/ / / \ \ \ Ascent HOROS/STAUROS lowledge + self-knowledge Perfection TOTALITY (^EONS) in need of Redemption * _^ the fate of the MOBS = Elect in need of Redemption = the fate of the Elect Realm of Death Application: COSMIC REDEMPTION (Aeons) - HISTORICAL REDEMPTION (Redeemed Redeemer as Archetype) = PERSONAL REDEMPTION (Elect) Death vs. life. Descent vs. Ascent, Ignorance vs. Knowledge 55

2.3.7 Text - Section Seven 21.19 Since the perfection of the totality is in the Father and it is necessary for the totality to ascend to him and for each one to receive what are his own, he enrolled them in advance, having prepared them to give to those who came forth from him. Those, whose name he knew in advance were called at the end, so that one who has knowledge is the one whose name the Father has uttered. For he whose name has not been spoken is ignorant. Indeed, how is one to hear if his name has not been called? For he who is ignorant until the end is a creature of oblivion, and he will vanish along with it. If not, how is it that these miserable ones have no name, (how is it that) they do not have the call? Therefore, if one has knowledge, he is from above. 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 be pleasing to him, he receives rest. Each one's name comes to him. He who is to have knowledge in this manner knows where he comes from and where he is going. 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.

2.3.7.1 Comments

Section Seven opens the Second Part of the Homily, the discussion on the personal, individual aspects of Redemption. The rhetorical device of extended anastrophe, i.e. the repetition of the last words of a section at the beginning of the next, serves as the structural marker for the beginning of the new unit. Its function is to carry the thought of the previous section to a conclusion. In Section Seven, however, we can observe the culmination of not only the material of Section Six, but that of the whole text up to this point thus creating a marker in the macrostructure.

The thought carried over from the previous section is the idea of an innate attraction between the Elect and his source of being. Other themes to reach a high point here concern the responses to Revelation and the personal ramifications of receiving Revelation. Section seven reevaluates the designation of "ignorant". The 56 elect were in the state of ignorance once, but through their positive response to revelation their 'defect' has been corrected. Ignorance is likened to drunkenness, which is a state of intentionally created oblivion. Thus, those who remain

"ignorant to the end" are termed "creatures of oblivion" or as 21.19 puts it: they lack perfection, i.e. they remain "defective".

A play on words, preserved in the translation, (at 21.27 and 21.35) serves to emphasize the opposite responses to revelation and its two-sided effects. The name of the elect is known "in advance" (€OH) and is uttered "at the end"

(«XGA.H); while the "creature of oblivion" is known from the fact that he remains

"ignorant to the end" (N"«XTC\YNe 0)A TGAH) The reference to the "end" is also tied in with the different future expectations of these two categories: on one hand:

Rest (MTON), on the other, Oblivion (TBcpe). The call is the climactic moment of

Revelation, the point at which Revelation becomes internalised, i.e. from the point of the individual, general Revelation becomes personal Redemption.74 The practical aspect of Redemption is the elect's responsibility to "do the will of God".

The main idea of the section, that the call is a sign of election, is presented

74 The paradigm of the internalization (or individualization) of a faith is the symbolic world of ritual. According to ritual theory, the main function of symbolic activity is to both affirm and transform the participant's identity. The climactic moment of section seven hints at such a connection: on the basis of the sequence of the Elect's response to the Call a ritual of "Naming' can easily be envisioned. Thus: the candidate is addressed by name, "he hears, he answers, he turns to him who is calling him, and ascends to him" i.e., the officiating person, representing both the Father and the Redeemer. 57 in the form of a logical argument accentuated by rhetorical questions. There is an emphasis on the individual nature of the call ("each one's name comes to him"), strengthening the assumption that the text has possible liturgical application.

2.3.7.2 Pattern

FATHER REST ' ^ RMeiving.RESTfreturatoPlcroma

Ignorant Elect CALL fHears-Answers-Tums-Ascends Ignorant non-Elect *j Knows -Does the Will of the Father HJtterance of the Name = Father's acknowledgement of the OBLIVION Elect's preexistence (Pleromatic nature) Ignorant to the end = Creature of Oblivion (not acknowledged / destroyed)

Application: INDIVIDUAL ASPECTS and RITUAL DIMENSIONS OF REDEMPTION Call as Divine Acknowledgment of Election

2.3.8 Text - Section Eight

22.20 He has brought many back from error. He has gone before them to their places, from which they had moved away, since it was on account of the depth that they received error, the depth of the one, who encircles all spaces while there is none that encircles him. It was a great wonder that they were in the Father, not knowing him, and (that) they were able to come forth by themselves, since they were unable to comprehend or to know the one in whom they were if his will had not thus emerged from him — for he revealed it in view of a knowledge in which all its emanations concur, this being the knowledge of the living book which he revealed to the aeons, at the end, as [his letters], revealing how they are not vowels nor are they consonants, so that one might read them and think of something foolish, but they are letters of the truth which they alone speak who know them. Each letter is a complete like a complete book, since they are letters written by the unity, the Father having written them for the aeons in order that by means of his letters they should know the Father. 58

2.3.8.1 Comments

The cycle of original fullness followed by subsequent lack and restoration, is reiterated. This time the collapse of certain concepts is complete: (1) the designation "aeon" here refers to both the Pleromatic elect and the cosmic emanations (underlined by the phrase "in view of the knowledge in which all its emanations concur" [22,35]); (2) the Revealer's actions are ascribed to the Father: the "bringing back", the "going before", the "writing" and "revealing" are ultimately the Father's actions. Thus, the attention of the listener is redirected from the Revealer to the Source and the Content of Revelation.

At the same time, there is a notable preference for the spoken, as opposed to the written, word: if one only reads the letters of revelation, he might think of

"something foolish", while the other, who knows, "utters the truth" that these letters symbolize. This remark also indicates that originally the text was intended for oral delivery and is not a missionary tractate, as Attridge suggests, since even the concept of such a document is incompatible with the author's ideas about the dissemination of truth. The written word is subject to interpretation, while the spoken word is the interpretation. In his study on Nasoraean Gnosis E.S. Drower makes the following observation:

In all Gnostic writings the "Word' (logos) is full of creative power, for the act of pronunciation was the act of creation... The Idea is the first stage of conception: speaking aloud (i.e. the 'word') is the next, and it gives the idea shape and existence. The written word, therefore, has magical, mystical, 59

and holy power and the belief that it has reflects the awe in which the unlettered hold the lettered. And each letter in a word has, in itself, dynamic virtue, both numerical and magical.75

Section Seven introduced the topic of 'hearing the Call' as the first step of

Revelation from the point of view of the individual. Section Eight continues the theme: the content of the Living Book is more than a name-list of the Elect, it is the sum of all knowledge.

2.3.8.2 Pattern

FATHER-TRUTH LIVING BOOK

(Written by and for the sake of Unity ) AEONS both cosmic and Elec/ (Revealer) \ knowledge of the Father/& of Self

(Interpreter)

Coded message of Revelation needs to be interpreted

APPLICATION: GENERAL SCHEME FOCUSING ON THE OBJECT OF REVELATION Multiplicity vs. Unity; Ignorance vs. Knowledge

E.S. Drawer, The Secret Adam. (Oxford: At the Clarendon Press, 1960), 17. 60

2.3.9 Text - Section Nine 23.19 While his wisdom contemplates the Word, and his teaching utters it, his knowledge has revealed . While forbearance is a crown upon it, and his gladness is in harmony with it, his glory has exalted it, his image has revealed it, his repose has received it into itself, his love has made a body over it, his fidelity has embraced it. In this way the Word of the Father goes forth in the totality, as the fruit [of] his heart and an impression of his will. But it 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.

2.3.9.1 Comments

Section Nine begins with a hymn76 on the Word and ends with a formula.

The pattern is as before: the Father is both the source and final destination of the

All. The hymn77 serves to illustrate the role of the Father's Word as an agent of

Redemption.78

The closing formula of the triple names: Father - Mother - Jesus recalls the doctrine of Redemption as presented by an another Gnostic document, the

Trimorphic Protennoia. There, as Rudolph summarizes:

76 Cf. the spelling of Meey ('mother') - vs. MAAY - recalls the Manichaean Psalm Book's alternate orthography of the word (as noted by Grobel. Ibid. 91) 77 Most likely it is a quotation, perhaps a catechetical poem. 78 The section clearly reflects the Valentinian concept of Pleromatic Redemption: The Father's agents (First Christ = Teacher and Holy Spirit = Unifier) restore equality and unity among the fallen a?ons. In turn, the aeons join and contribute their most excellent qualities as thank-offering in honour of the Father (cf. "it supports the totality... and also receives the impression of the totality" 61

In three sections, frequently in hymnic form, — the doctrine of the Epiphany" the cosmological and soteriological role of the personified "first thought" of the primal Father is developed in the form of a Trinitarian doctrine. "The call (of Redemption) rings out in three dwelling places" [NEC XIIU 37.21-23] in a threefold revelation in the form of father, mother (or wife) and son. While the mother represents the "first thought" herself... the son is the "word" (logos); he has originated out of her "call" and continues her work as a final revelation.79

In the Trimorphic Protennoia the Father is linked to the concept of "hidden

secret", the Mother is to speech and the call:

"I am the mother [of] the Voice, speaking in many ways, completing the All. It is in me that knowledge dwells, ... It is I [who] speak within every creature ... It is I who lift up the Speech of the Voice to the ears of those who have known me, that is, the Sons of the Light." [NHC XIIU 42,9-16]

The third form of manifestation of the Protennoia is the Word (Logos) or the Son:

"... in that place I clothed myself [as] the Son of the Archigenetor, and I was like him until the end of his decree, which is the ignorance of Chaos... I revealed myself... among the Sons of Man as if I were a Son of Man, even though I am Father of everyone." [NHC XIII,7 49,11-20]

The above model seems to correspond to the arrangement of the material in

sections eight through ten in the GTr: i) in Section Seven of the text the Father is

the main character and Revelation is characterized as a coded (secret, hidden)

message; ii) Section Eight introduces the Mother, along with a reference to the

"utterance" of the Word; iii) the next section identifies the Revealer / Redeemer as the Son.80 In this context a reinstatement of the original state of the cosmos would

[24.1,5]). This, "the most perfect beauty and constellation of the Pleroma" is known as Jesus or Saviour or Second Christ, or Logos, or The All (Pleroma). 79 K. Rudolph, Gnosis, 141 80 There is a striking similarity between these ideas and the mystical teachings preserved in 62

entail a return to the Father/Mother, through Jesus, the Revealer/Redeemer.

The above formula also recalls the invocation accompanying the

Marcosian baptismal rite of the bride-chamber ritual in which Father, Name,

Mother, Truth, Jesus, (Logos/Spirit?) concepts are closely linked. gives

the following account:

Some of them [i.e. the Marcosians] construct a bride-chamber and celebrate a mystery with certain invocations on their initiate and say that what they do is a spiritual marriage according to the likeness of the unions above; others bring them to water and baptize them with this invocation; 'To the name of the Unknown Father of the Universe, to Truth, the mother of all things, to Him who descended into Jesus', and others invoke Hebrew words in order more fully to amaze the initiate, (iv.xi.)82

The reference to 'purification' as a prerequisite to the act of "bringing back"

also suggests a liturgical, perhaps baptismal, context to the above formula.

Hippolytus (Haer. 6.42 - GCS 26.173) mentions that the Marcosians practised a

twofold baptism: the first was material for the remission of sins, the second,

spiritual for Redemption. Under 'purification' may belong water rites, chrisms, and

all types of ritual acts that serve to separate the initiates from their former

loyalties.

Nasorean gnosis. In their speculations about creation the alphabet and the Father/Mother pair is also closely connected. (See, E.S. Drawer, The Secret Adam, 18.: And the great and Lofty One, who is the Soul who sitteth in the celestial firmament spoke and said 'Praise be the Great Radiance! I am... Father... Praised be the great First Light, the Wellspring of light, mother of the twenty-four letters of the alphabet, who is my Spouse...) 81 The syntactical position of the word "Jesus" is unclear. It is most likely in remote apposition to the subject. 82 Kirsopp Lake's translation, Loeb Library (Heinemann, 1943), vol. I, p. 329. cited in "Secret Adam" p. 91. 63

2.3.9.2 Pattern

FATHER - MOTHER - (Jesus?)

Word = Logos / \^ /^chooses,supports, \^ "bringingback"

TOTALITY purifies

APPLICATION: RITUAL DIMENSIONS OF REDEMPTION

2.3.10 Text - Section Ten 24.9 The Father reveals his bosom. Now his bosom is the Holy Spirit. He reveals what is hidden of him — what is hidden of him is his Son — so that through the mercies of the Father the jeons may know him and cease labouring in search of the Father, resting there in him, knowing that this is the rest. Having filled the deficiency, he abolished the form — the form of it is the world, that in which he served. — For the place where there is envy and strife is deficient, but the place, where (there is) unity is perfect. Since the deficiency came into being because the Father was not known, therefore, when the Father is known, from that moment on the deficiency will no longer exist. As in the case of the ignorance of a person, when he comes to have knowledge, his ignorance vanishes of itself, as the darkness vanishes when light appears, so also the deficiency vanishes in the perfection. So from that moment on the form is not apparent, but it will vanish in the fusion of unity, for now their works lie scattered. 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 within 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.

2.3.10.1 Comments

The Tenth Section of the text summarizes some of the earlier statements on

Redemption and advances the discussion another step. The Father once again is shown to be the ultimate source of revelation. His mercies brought about

Redemption through the Holy Spirit and the Son. The emphasis is on the effects of 64

Revelation, described in both positive and negative terms: knowledge (cease

labouring in search), rest, perfection (filled deficiency), light (vanishing darkness)

abolishment of form, fusion of unity (purification from multiplicity), life

(consuming death), formlessness (consuming matter). Through the pleonastic list of opposites the author accentuates the relief from tension brought about by

Redemption as Unity.

On the other hand, ignorance (MNTATCOOYN) is redefined as deficiency

(0)TA.) or more precisely, as the cause of all 'imperfections', (or perhaps both):

"deficiency came into being because the Father was not known" (24.29-30). Thus, the concept of knowledge and purification is linked: "within knowledge he will purify himself" (25.12) suggesting that the type of knowledge the author alludes to is not attainable by everyday means of learning. The 'redemptive knowledge' has nothing to do with either syllogism or dogma, rather, it is a heightened awareness of truth and reality with an accompanying personal transformation

('purification', 'fusion', 'attaining oneself). The author has already [19.2Iff] highlighted the contrast between the 'so-called wise' (or 'those only wise in their own estimation') and the 'truly wise' whose wisdom lies in their receptivity to the revealed truth. Redemptive knowledge as Logos or Revealed Truth is to be embraced without scrutiny, i.e., it is the Word's prerogative to judge man and not vice versa. This knowledge is attainable through illumination, hinting once again, 65

that ritual is a possible framework for the text.83

2.3.10.2 Pattern

FATHER UNITY / REST / PERFECTION / FULLNESS / KNOWLEDGE LIGHT/LIFE

Return to Unity/ Perfection

Purification / fusion Ignorance = deficiency *

APPLICATION: COSMIC and GENERAL SCHEME of REDEMPTION Focusing on the mechanics of the process

2.3.11 Text - Section Eleven 25,25 (It is) as in the case of some people who moved out of dwellings having jars that in spots were not good. They would break them, and the master of the house would not suffer loss. Rather is glad because in place of the bad jars (there are) full ones which are made perfect. For such is the judgment which has come from above. It has passed judgment on everyone; it is a drawn sword, with two edges, cutting on either side. When the Word appeared, the one that is within the heart of those who utter it — it is not a sound alone but it became a body — a great disturbance took place among the jars because some had been emptied, others filled; that is, some had been supplied, others poured out, some had been purified, still others broken up. All the spaces were shaken and disturbed because they had no order nor stability. Error was upset, not knowing what to do; it was grieved, in mourning afflicting itself because it knew nothing. When knowledge drew near it — this is the downfall of (error) and all its emanations — error is empty, having nothing inside. Truth appeared; all its emanations knew it. They greeted the Father in truth with a perfect power that joins them with the Father. For everyone who loves the truth — the truth is the mouth of the Father; his tongue is the Holy Spirit — (he who is joined to the truth) is joined to the Father's mouth by his tongue, whenever he is to receive the Holy Spirit, since this is the manifestation of the Father and his revelation to his aeons. He manifested what was hidden of him; he explained it.

83 Note also, that tied to the concepts of Redemption and bride chamber, a Marcosian formula mentions the "mystic Silence". In the Valentinian system Profoundity and Silence are personified as the originators of the a?ons. In 25.23 the image of the holy and silent house represents the perfect Gnostic person or community since in the ritual moment of'unity with the divine' there is no need for words. 66

2.3.11.1 Comments

Section Eleven consists of the 'jar-parable' and its interpretation.84 The

parable illustrates the twofold consequences of the appearance of Truth. Although

its effect is described as judgment, there are no ethical overtones in the text.

Judgment here simply means separation (cf. the reference to the double-edged

sword), based on the person's true identity as witnessed by his response to the

Word.85

The (threefold chiastic) parallelism lends and added emphasis to the

description of the activity of the Logos in the world: Some had been emptied^___„others filled

Some had been supplied others poured out

some had been purified still others broken up

84 With regard to the use of the symbolism of the jar or earthen vessel, cf. Irenaeus' Adv. Haer. XXI.5, where he recalls a Gnostic formula in connection with the rite of the apolytrosis: "I am a precious jar, more precious than the female who made you..." The formula is used to escape the powers of the Demiurge. The information in the formula is believed to cause disturbance among the attendants of the Demiurge and this allows the Soul to escape capture and reunite with its origin. However, the symbol itself is not exclusive to Gnosticism, as we see from various Pauline texts (Rom 9.20-24; 2Tim 2.20-21). Cf. also the Kabbalistic "Breaking of the Vessels" (Shevirat ha-Kelim). 85 The metaphor of the double-edged sword (beside the two occurrences in the NT: (Heb 4:12-13 and Rev 1:16-18) is frequently used in Early Christian literature. An example is the Cappadocian fourth century Church father, St. Gregory (Nazianzen). In his writings the metaphor occurs in baptismal context alongside the reference to certain, most likely, visually inspired symbols, such as the "Fan, the Fire, the Axe" and their interpretation. " And what the Sword? The cutting of the Word, which separates the worse from the better, and makes a division between the faithful and the unbeliever and stirs up the son and the daughter and the bride against the father and the mother and the mother in law, the young and fresh against the old and shadowy..." Source: www.knight.org/advent/fathers/310239.txt 67

Perhaps, beyond its literary function, the parallelism also expresses the idea that the elect have varying levels of attainment, and as a result, different needs. In ascending order: some need to be filled, others supplied, still others, purified.

Another parallelism in this unit focuses on the contrasting reactions to revelation:

The Word appeared Error was upset, not knowing what to do Truth appeared its emanations knew it and united with it

The concept of love as a bonding force and a sign of belonging to the Father (cf.

Section Five; 19,7ff) is revisited here. Loving the Truth equals Loving the Father, and since love unites, the elect are joined with the Father through Truth and the

Holy Spirit. In the series of "action vs. reaction" scenarios the following dynamics can be observed:

Truth appears > Elect recognize it

Father „ Truth > Elect greet it / unite with it

Father • Holy Spirit • Truth > Elect joined to it

The Father becomes both manifest and accessible through the Holy Spirit and the

Truth. Thus, once again, we observe Redemption "in a capsule": with all its main ingredients: the Father, Revelation (Logos, Holy Spirit, Truth), Error and the redeemed Elect. 68

2.3.11.2 Pattern

Father = "Master of the house'

Realm of fullness

Appearance of the WORD/TRUTH , { Error and its emanations Emanations of the Truth Disturbance, destruction, downfall join with the Father Realm of emptiness lack APPLICATION: THE SCHEME OF REDEMPTION Focusing on the activity of the LOGOS FULLNESS-LACK-FULFILMENT

2.3.12 Text - Section Twelve 27,9 For who contains, if not the Father alone? All the spaces are his emanations. They have known that they came forth from him like Children who are from a grown man. They knew that they had not yet received form, nor yet received a name, each one of which the Father begets. Then, when they receive form by his knowledge, though truly within him, they do not know him. But the Father is perfect, knowing every space within him. If he wishes, he manifests whomever he wishes by giving him form and giving him a name, and he gives a name to him and brings it about that those come into existence who, before they come into existence, are ignorant of him who fashioned them. I do not say, then, that they are nothing (at all) who have not yet come into existence, but they are in him who will wish that they come into existence when he wishes, like the time that is to come. Before all things appear, he knows what he will produce. But the fruit, which is not yet manifest does not know anything, nor does it do anything. Thus also, every space, which is itself in the Father is from the one who exists, who established it from what does not exist. For he who has no root has no fruit either, but though he thinks to himself, "I have come into being," yet he will perish by himself. For this reason, he who did not exist at all will never come into existence. What, then, did he wish him to think of himself? This: "I have come into being like the shadows and phantoms of the night." When the light shines on the terror, which that person had experienced, he knows that it is nothing.

2.3.12.1 Comments

Section Twelve combines the familial imagery of the Father as Begetter, the Elect as Children with the plant imagery of the Father as Root and the Elect as 69

Fruit. The paragraph explores the concept of actual and potential existence from

the point of view of the individual. Although the elect potentially exist in the Mind

of the Father just as the child in the womb or the fruit in the tree, this existence

needs to be confirmed by 'manifestation' and 'establishment'. In this sense

Redemption is "receiving form" and "receiving name". The author emphasizes that

reality is independent of one's feelings, even fears; one's self-awareness must be

confirmed in the light of the Truth:

Thought #1: "I have come into being" - the person will however perish Thought #2: "I exist as a shadow" - the person will realize that it is unfounded fear

Both thoughts are inaccurate since they are based on feelings and imaginations and not on reality. But what serves as conclusive evidence of real existence?

According to the author, it is to possess "form", and since receiving form takes place through "knowledge" (27,20), 'form' and 'real existence' are independent of matter. The word 'form' captures and expresses the idea of "being created in the

image" i.e. begetter and progeny, root and fruit have a separate identity while

sharing the same substance. To be established, therefore, means to have a connection with one's root of existence. To receive form is to claim the 'nature' or

86 A somewhat similar imagery is found in John's gospel [Jn 15.1-8] where the Father is presented as "gardener", the Logos/Jesus is the "true vine", the disciples are "branches". They have been cleansed "by the Word" and are able to bear fruit as long as the connection between them and the Logos is unbroken. Moreover, their whole existence depends on the Father. Those with no connection to the true vine are not only unable to bear fruit but will be destroyed. Further parallels: the Father knows who bears fruitan d who does not. Only those called can become disciples: "you did not choose me but I chose you", [v. 16a]. As for the " of the cosmos" 70

'substance' of that root.87 To be named is to be acknowledged and confirmed by the begetter or creator.88 As an outward sign, receiving a name (initiatory name; secret personal name) or claiming 'the' name (of the social or religious group) in a ritual setting, marks the turning-point in one's identity. The paragraph reiterates the contrast between true and substitute creation (cf. Section Two) using plant imagery:

The Father (as root) knows the fruit even before it is produced (The Demiurge) has no root, no fruit.

2.3.12.2 Pattern

FATHER (Begetter; Root) Realm of true existence TRUTH/LIGHT Establishment, form, name

Children Non-elect. of the Father fears dissolved Perish 1 Realm of shadowy, ephemeral existence APPLICATION: REDEMPTION as POTENTIAL EXISTENCE TURNED INTO ACTUAL EXISTENCE GENERAL SCHEME with PERSONAL RAMIFICATIONS

(o apxcov xoij Koofiou) is has already been condemned [16.11]. 87 Cf. also 41,14-18. The symbolism of this image goes beyond the idea of election, i.e. the Gnostic is of the same nature as the Father, their belonging, their unity is perfect. The imagery is also related to the concept of the new, heavenly Paradise, an improved version of the Garden of Eden which was 'planted' by the god of the Old Testament. Cf. The iconography of the baptistery at Dura-Europos. In the lower left-hand corner a depiction of two figures and a tree, identified as reaching for fruit from the Tree of Knowledge (or Tree of Life, since baptism is symbolic of rebirth, renewal of life as well as enlightenment). Also, according to Irenaeus (Adv. Haer. XIV. 1) Marcus spoke of the "unthinkable and immaterial" Father giving form through the "Word". "When Father... first wished that the unspeakable be spoken and the invisible be given form, he opened his mouth and brought forth Word similar to himself." 71

2.3.2.13. Text - Section Thirteen 28.32 Thus they were ignorant of the Father, he being the one whom they did not see. Since it was terror and disturbance and instability and doubt and division, there were many illusions at work by means of these, and (there were) empty fictions, as if they were sunk in sleep and found themselves in disturbing dreams. Either (there is) a place to which they are fleeing, or without strength they come (from) having chased after others, or they are involved in striking blows, or they are receiving blows themselves, or they have fallen from high places, or they take off into the air though they do not even have wings. Again, sometimes (it is as) if people were murdering them, though there is no one even pursuing them, or they themselves are killing their neighbours, for they have been stained with their blood. When those who are going through all these things wake up, they see nothing they who were in the midst of all these disturbances, for they are nothing. Such is the way of those who have cast ignorance aside from them like sleep, not esteeming it as anything, nor do they esteem its works as solid things either, but they leave them behind like a dream in the night. The knowledge of the Father they value as the dawn.

2.3.13.1 Comments

Section Thirteen illustrates the ephemeral character of Error's Realm with the use of the "sleep" or "nightmare metaphor". The author reiterates his earlier statement that fear and illusion are caused by ignorance employing the example of the dream-state vs. the state of wakefulness. The vivid, nightmarish imagery

Cf. the use of naming in the sense of acknowledgment, approval, confirmation in Rev. 3, 11-13. 89 Sleep and awakening is used in baptismal context in St. Gregory's (Nazienzen) Baptismal oration (#XL/§XXIV), moreover, the twin theme is coupled with the theme of hastening, similarly to The Gospel of Truth, where the reference is cryptic. In Gregory's homily the audience is urged to "arise out of their sleep.... hasten to the font... running together, racing against each other, striving to be first to obtain this blessing." Cf. also: the reference to Lazarus in relation to the call to awakening (§XXXII.) and the entreaty not to return to things already cast off; the mention of sweet smelling ointment, and the goal of perfection. The symbolic function of the liturgical implements and language is spelled out clearly: "the Station in which you shall presently stand after your Baptism before the Great Sanctuary is a fore-type of the future glory. The Psalmody with which you will be received is a prelude to the Psalmody of Heaven; the lamps which you will kindle are a Sacrament of the illumination there with which we shall meet the Bridegroom, shining and virgin , with the lamps of our faith shining, not sleeping through our carelessness, that we may not miss Him... that we be not cast out of the Bridechamber... And then, What? When we have entered, then the Bridegroom knows what He will teach us, and how He will converse with the souls that have come in with Him. He will converse with them, I think in teaching things more perfect and more pure. Of which may we all, both Teachers and Taught, have share, in the Same Christ 72

serves to counterbalance the peaceful air of the desired state and final destination

of the Gnostic believer: the Rest.

Section Two and Section Thirteen seem to be linked through parallel topics. These include: the association of ignorance with fear, the works of Error eproN 2C0B; the emptiness, nothingness of Error OYAAA.Y (cf. also 20,35-36,

Jesus entering the "empty spaces of terrors" [NlM^eiT eTO)OY€IT NT6

Nl2pre] and the jar parable [defective jars emptied; Error is empty]); the inability

'to see" the Truth (17,15-16; 29.1).

Revelation informs the elect of the truth that their identity and destiny are independent of the circumstances. In other words: 1) that they are not responsible for their present situation; and 2) that when they consciously 'cast aside' ignorance,

'leave behind' its works and 'value' the knowledge of the Father, they have crossed over from Error's Realm to that of the Father.)90

our Lord, to whom be the Glory and the Empire, for ever and ever." (Source: www.knight.org/advent/fathers/310240.txt) 90 The similarity between the homily's description of the sequence of "awakening" and various esoteric accounts of "death rites" or initiations incorporating a pre-mortem experience of death is intriguing and strengthens the argument that the text is some sort of an initiation homily. The ultimate aim of such initiations is to teach the initiand the right way of both living and dying. This preparation includes teachings designed to ameliorate fears of dying, and the nightmares of the "intermediate state" (the state between the point of death and the soul's final release) by pointing out that fears are illusory phenomena, caused by the pull of the material world on the "soul". Accordingly, "awakening" is the separation of the consciousness from the material realm, the "crossing over" to the realm of true reality, freeo f illusions. Death initiation and the "ordeal" phase of initiations are considered "rehearsals" for the post-mortem initiation of the soul. The initiand is taught to confront and disperse the negative forces by identifying, "naming" them. (Cf. Egyptian and Tibetan Book of the Dead; Gnostic books dealing with the ascent of the soul, e.g. the Coptic Kephalaia, and in particular, the related Mandean and Manichaean literature.) 73 2.3.13.2 Pattern

Father Realm of knowledge / real existence

Knowledge. /. \ of the Father * N awakening > leave the works of Error behind Realm of ignorance Elect (in the World) cast ignorance aside / illusory existence APPLICATION: THE PERSONAL RAMIFICATIONS OF REDEMPTION THE ROLE OF THE INDIVIDUAL IN REDEMPTION

2.3.14 Text - Section Fourteen 30,7 This is the way each one has acted, as though asleep at the time when he was ignorant. And this is the way he has

2.3.14.1 Comments

The first few lines of this section serve to bridge the "nightmare metaphor" and the topic of this paragraph, e.g. the discussion on what it means to be awakened. The extended antithetical parallelism between this and the previous section can be expressed by the following simple statement-pair:

In the state of sleep senses deceive In the state of wakefulness senses are reliable. 74

The illusory world of dreams is contrasted with the certainty of revelation.

Appropriately, the world of dreams is full of threatening and disturbing actions, while Revelation centers on the person of the Son, and portrayed as a subdued and psychologically 'safe' sense-experience. To illustrate the contrast between the two sets of sensory experiences, the author paints a curious, somewhat cryptic picture that most likely recalls the incident of the Resurrection, (also serving as a metaphor for the 'awakening' or 'raising up' of the elect) and the interaction between the disciples and the Resurrected Christ.91

The individual character of the need for Redemption is stressed: "this is the way each one has acted". The role of the individual in the process is both passive and active. One requires the "means of knowing" to be able to respond to

Revelation. Thus, the actions of the Revealer/Redeemer correspond to the sense- reactions of the Elect:

Elect Revealer/Redeemer See opening the eyes Hear instructing Taste giving means of knowing Smell breathing into them Touch setting on one's feet

The cryptic style would be explainable if the homily's original setting is a room (perhaps baptistery) similar to that found in Dura-Europos, where the iconography complements its theme. Another possibility is a scenario where a ritual enactment of the sleep and awakening takes place, prior to the call and raising up ritual, similar to the practice of mystery initiations. In The Apostolic Constitutions the designation of the newly baptized person is "he who has been raised up". The explanation is that initiation is a symbolic imitation of Christ's death and resurrection. (Deiss, Lucien, C.S.S.p. Springtime of the Liturgy. [Collegeville: The Liturgical Press, 1967] 219) 75

The implied meaning of the complete set of senses listed here, is that only in the state of spiritual alertness can a person receive the Revelation. The "material ones" are "strangers", blind, ignorant and continue on their course to destruction, while the elect "returns to himself (eT<\CTAq Fut.I.rel.) and "turns" to the Son

(AYKATOY A.PAl). This latter expression, most likely an intentional play on the various meanings of KCDT6 'to turn', 'surround' and in conjunction with NCA. 'to search', used with reference to the "search for the Father" (17.4,5; 18.12), who

"encircles / surrounds" all spaces (22.25-27) and the result of the successful search; 'turning to' the Father (30.37) with the implied sense that while turning to the Father, one is at the same time 'surrounded by' Him. The text emphasizes over and over again, that the Father encompasses the All. The alternate word for 'turn'

CCOT; TCTO carries the underlying meaning of'rejection' (i.e. the idea of 'turning away from', [cf. 22.20] "He has caused many to turn away from Error", as well as

"return to a previous place or state" [19.5; 21.7;33.15; 38.2], also 'to return to oneself, e.g. in the context of'awakening' [30.13]). The third alternative NOY2;

N^2^ 'turn', 'return' is only used on page 22, (22.6,17,18) as a response to a call:

The context is suggestive of some sort of ritual application, particularly since the primary meaning of the word is 'to separate', 'to set apart', and because

22.2-16 reads very much like a ritual sequence.92 First: the individual, who is 'from above' is called. His response is to hear, answer, turn to the caller and ascend to him, and declare his desire to do the will (of God). Next, the person takes possession of his preexistent Name and receives Rest.

The GTr preserves the prophetic notion of the need to reject the old before making a fresh new start (c.f. 22,20 "turning away from Error") along with the concepts of reorientation (cf. 30,37 "many received the light and turned to him") and adhesion (c.f. 22,6 "turns to him who is calling"). The apparent ambiguity in this context allows for the use of traditional, ethically charged terms (such as

'salvation', 'mercy' [Section 15], even 'sin' [Section 17]), alongside more neutral portrayals of Redemption (as 'discovery', 'enlightenment', or simply

'acknowledgement of one's elect status').

92 Here one findsal l the ingredients for a complete initiation process including preliminal, liminal and postliminal ritual actions: i.e. separation, transition and incorporation. 77

3.2.14.2 Pattern

Father

Jesus / Revealer appears Awaken Strangers "*] *_J return/turn Materia! ones f"do not respond Elect arc instructed know -" l^

APPLICATION: REDEMPTION AS AWAKENING TO REALITY; SELF-KNOWLEDGE and KNOWLEDGE INDIVIDUAL as well as COLLECTIVE EXPERIENCE

2.3.15 Text - Section Fifteen 31,9 He, furthermore, spoke new things, still speaking about what is in the heart of the Father, having brought forth the flawless word. When light had spoken through his mouth, as well as his voice, which gave birth to life, he gave them thought and understanding and mercy and salvation and the powerful spirit from the infmiteness and the sweetness of the Father. Having made punishments and tortures cease - for it was they which were leading astray from his face some who were in need of mercy, in error and in bonds - he both destroyed them with power confounded them with knowledge. He became a way for those who were gone astray and knowledge for those who were ignorant, a discovery for those who were searching, and a support for those who were wavering, immaculateness for those who were defiled.

2.3.15.1 Comments

Section Fifteen summarizes the meaning of Redemption for the individual

Gnostic. What holds this section together is an inner rhythm, a pattern consisting of thought units of 2s and 5s: 78

He "spoke new things (still speaking about what is in the heart of the Father), { having brought forth the flawless word. Light had spoken through his mouth { His voice gave birth to life <- Thought Understanding He gave them Mercy Salvation Powerful Spirit ~ Having made r punishments and •j tortures cease

He f destroyed them with power L confounded them with knowledge

He became a r Way r for those who were gone astray Knowledge for the ignorant 4 Discovery 4 for those who were searching Support for the wavering ,. Immaculateness for the defiled

Redemption's function and impact is not limited to the imparting of revealed knowledge. Redemption is full of power, both creative and destructive. It stands in opposition to Error's substitute creation (which was also accompanied by power

(TdAM) [17.19], so the terror and fear originating from Error is neutralized by the power of the Redeemer (31.25) in which the elect has a share (31.19). The section also recalls Error's attempts at deception (cf. Section Two). Error's works and lies

(17.30ff aim at frightening people and "capturing" them. Redemption dispels the 79 terrors, loosens the bonds,9 3 and gives guidance as well as support to the elect.

3.2.15.2 Pattern

FATHER

Light. Mercy Salvation thought, understanding, powerful spirit Through the Word guidance, knowledge, discovery, Support, immaculateness Error Elect in need receives: Confounded / New life through the Word Destroyed APPLICATION: THE EFFECTS OF REDEMPTION

3.2.16 Text - Section Sixteen 31,35 He is the shepherd who left behind the ninety- nine sheep which were not lost. He went searching for the one, which had gone astray. He rejoiced when he found it, for ninety-nine is a number that is in the left hand which holds it. But when the one is found, the entire number passes to the right (hand). As that which lacks the one - that is, the entire right (hand) - draws what was deficient and takes it from the left-hand side and brings (it) to the right, so too the number becomes one hundred. It is the sign of the one who is in their sound; it is the Father. Even on the Sabbath, he laboured for the sheep, which he found fallen into the pit. He gave life to the sheep, having brought it up from the pit in order that you might know interiorly - you, the sons of interior knowledge - what is the Sabbath, on which it is not fitting for salvation to be idle, in order that you may speak from the day from above, which has no night, and from the light which does not sink because it is perfect.

3.2.16.1 Comments The reference to the 'sweetness of the Father' and the picture of the caring

Redeemer in the previous section prepared the pastoral imagery 94 introduced here

93 This might be an indirect reference to the practice of baptismal exorcism, which aimed at freeing the person from the bondage of Satan. 94 The iconography of early baptisteries often contains the image of the Good Shepherd as well as 80

The progression is quite natural, especially if the text has liturgical applications. In a 'baptismal' homily reference to the ritual of reorientation would naturally be followed by its personal ramifications: the assurance of pastoral care and a list of the responsibilities of the newly acquired status. An added argument for possible baptismal context is the allusion to the "creative" activity of the Redeemer in the previous section, ([31.15] "his voice generated life" (tCMH NTOOTq" NT ACM ice

MTTICDN62),95 particularly in conjunction with the concepts of'turning' and 'light'.96

Subsequently, the concept of 'turning' is reinterpreted in the symbolic gesture of the hands, ("passing the number from the left hand to the right") as 'moving other themes of sepulchral art, such as the depiction of the sky, representing heaven and eternity. The shepherd as protector and caregiver is a suitable baptismal symbol. One common element in both mystery initiation and early Christian initiation is the concept of becoming "safe" as a result of the process. In the mysteries there is an enactment of the movement from danger to a personal and efficacious encounter with the divinity (c.f. J.Gwyn Griffiths, Apuleius of Madauros: The Isis- Book [Metamorphoses, Book XI]) in Christian initiation the believer is "sealed... to be kept safe for ever" (c.f. Clement of Alexandria, Protreptikos 12.1ff [J. Finegan, Myth & Mystery. Grand Rapids, MI: Baker Books, 1989. 199]). 95 Since the Redeemer is not identical with the Creator, the phrase most likely echoes the Pauline concept of "new creation" (cf. 2 Cor 5.17; Ef 4.22 and 2Tim 1.10) implying a baptismal connection, for it is in the act of baptism that the believer identifies with Christ's death and resurrection. 96 Cf. Tadrous Y. Malaty, Studies in Church Tradition, (Kensington: Coptic Orthodox Patriarchate, 1977) 104-116. The orientation, or praying towards the East was very common in the early Church both in private practice and in liturgical services. Often the Eastern wall of the place set aside for worship was marked by the representation of the cross. The explanations for the practice of orientation include the concept of "Christ our East" i.e. the source of enlightenment for the soul (, On Prayer 32) and thus the eagerness of the believer to leave behind darkness and enter into the realm of light. Therefore, during the baptismal liturgy the candidate is expected to turn to the East "to face Christ". There is a possible connection with this practice in the text, cf. the discussion about the elect having to turn to the Revealer (Christ), since Error led some away from His face. Malaty also recalls the symbolism of rebirth, hope and light implicit in orientation. Clement of Alexandria ties the dally practice of praying towards the East with baptism: "every time we stand up for prayer... we remember the beginning of our new life that we had obtained in baptism." Ibid. 81 towards completion', perfection; the term 'life' appears in the Parable of the

Shepherd. The Shepherd 'sustains the life' of the sheep (T&NZO* 'to bring to life' and 'keep alive' or 'save'). The subtle differences between the parable and its canonical counterpart (Jn 10.1-18) point to an intentional downplaying or negating the atoning aspect of Jesus' death. Stripped of its sacrificial connotation the term

'Salvation' in the author's vocabulary simply stands for a 'rescue mission'.

'Light' symbolizes perfection. In the closing section of the document the twin-concepts, Life and Light resurface once more, as symbols of Eternity and

Perfection, the final destiny of the elect. The author thus portrays salvation history in three 'moments':

1. The Elect exist potentially in the Father's mind; 2. They find themselves in the bondage of Error and Ignorance; 3. Through the creative power of the Word and the saving activity of the Redeemer they awaken to real existence, e.g. they realize their true nature, origin and destiny.

The reference to the straying and recovered sheep and its number symbolism recalls Irenaeus' description of the Marcosian sect and their mystical speculations.97 For the Gnostics the Parable stood for lack and completion, loss and restoration, and with the added feature of the accompanying hand-gestures the

112. 97 In Gnostic speculation the strayed sheep serves as a multilevel symbol, for Sophia's fall and also for humanity in the bondage of Error. Also, as Grobel points out, the allusion seems to be a composite of two Gospel sources: Mt 12,11 and Jn 5,17. 82 movement from left to right, including all that that movement symbolized.98

The reference to the Sabbath in apposition to the "perfect Day" in this and the following unit develops into a complex parallelism:

The earthly Sabbath is imperfect (marked by the need for action, therefore not the true Rest)

The Day above is perfect (implying that salvation is complete, as well as it is the true Rest and the true Sabbath)

On the other hand: f~ ""1 The Day above is perfect A £=> B The elect are perfect C <=> B The elect are the perfect Day C <=£ A

The Gnostic attitude towards the Sabbath goes far beyond Torah-piety. Here, as in

The Gospel of Thomas, there is a close association between the two concepts:

Sabbath and Rest.

On the use of hand gestures and the symbolism of the right hand B. Bickmore writes: "...ascension narratives often included ritual handclasps, such as were included in the Christian Gnostic, Jewish Gnostic, and Greek mysteries... Whoever was being conducted through the heavens was lifted along after grasping the right hand of the guiding angel or God. For example, in the Gospel of Nicodemus, Jesus ascends into Hades after His death, grasps the right hand of Adam, and leads him to paradise with all the saints following (GN 8-9, in ANF 8:437.)... A similar occurrence was also recorded in 1 Enoch: 'And the angel Michael,... seizing me by my right hand and lifting me up, led me out into all the secrets of mercy; and he showed me all the secrets of righteousness.' (1 En 71:3, in Charlesworth, ed., The Old Testament Pseudepigrapha, 1:49.) Perhaps a representation of this heavenly reality was given in these rites, as well." (Barry Bickmore, Early Christianity and Mormonism: "Orthodox" Christian Esoteric Rites. Source: www.vt.edu:10021/B/bbickmor/ECOrTpl.html 99 One of the likely canonical texts in the mind of the author at this point is Hebrews 4 and 5, with its discussion on the difference between the Sabbath of the Old Testament and the "Sabbath rest for the people of God" (4.9). 83

If you do not fast from the world, you will not find the kingdom,

If you do not keep the Sabbath a Sabbath, you will not see the Father.

(GTh Log.27)

Thus, the true fast is abstinence from the world and the true Sabbath is rest from the cosmos but not from the work of Salvation. The earthly Sabbath is transformed into a spiritual, perfect day by the focus of activity. In the GTr the Redeemer is active on the Sabbath day and the Elect become the perfect Day by focusing on

God's will. Once again, the theme of transformation can be detected in the homily, suggesting an initiatory context, where change is the basic, underlying principle.

3.2.16.2 Pattern •••••^•••••••••••••••••(••^ FATHER (symbolic representation) REDEEMER'S/ / * Shepherd's action / \. LEFT/Lack/Error / \ RIGHT/Fullness/Perfection

Restoration of the "• • Number of the Elect — they imitate the action of the Shepherd

APPLICATION: The COMMUNAL aspects of REDEMPTION: (the Ninety-nine as incomplete number) LEFT - RIGHT POLARITY Fullness - Lack - Fulfillment; Perfection - Deficiency - Completion 84

2.3.2.17 Text - Section Seventeen

32,31 Say, then, from the heart that you are the perfect day and in you dwells the light that does not fail. Speak of the truth with those who search for it and (of) knowledge to those who have committed sin in their error. Make firm the foot of those who have stumbled, and stretch out your hands to those who are ill. Feed those who are hungry and give repose to those who are weary, and raise up those who wish to rise, and awaken those who sleep. For you are the understanding that is drawn forth If strength acts thus, it becomes even stronger. Be concerned with yourselves; do not be concerned with other things, which you have rejected from yourselves. Do not return to what you have vomited to eat it. Do not be moths. Do not be worms, for you have already cast it off. Do not become a (dwelling) place for the , for you have already destroyed him. Do not strengthen (those who are) obstacles to you who are collapsing, as though (you were) a support (for them). For the lawless one is someone to treat ill rather than the just one. For the former does his works as a lawless person; the latter as a righteous person does his works among others. So you, do the will of the Father, for you are from him.

2.3.2.17.1 Comments

Section Seventeen focuses on the relational aspects of Redemption. In a series of positive and negative commands the author instructs the audience concerning the responsibilities of the elect in relation to themselves, to the community, to the outsiders and ultimately to the Father.100 It is the duty of the

Elect to consciously identify with the Redeemer and take on his role in the world.

100 Since the audience is addressed as a homogeneous group (i.e. "you" the addressees and "them" the outsiders) it is likely that the homily is intended for a group of initiates. Grobel suggests that the exhortation is a borrowing from an earlier homily and inserted into the literary work of the author, but such a speculative statement is impossible to prove. Even Attridge concedes that "this passage would be a major support for the position that the homily is esoteric in character", since "the author appears to speak to those who have accepted and understood his own interpretation of the Christian message". (H. W. Attridge and G. MacRae "The Gospel of Truth", in Nag Hammadi Codex I, p.94) 85

Their responsibility consists of:

Concern for the Self through continued separation from things, persons, influences rejected Concern for community through acts of charity and positive involvement Duty towards the Father by doing his will

The parallel between the activity of the Redeemer and that of the Elect is even more apparent when the two relevant sections are presented side-by-side:

31,9 He [the Revealcr] spoke new things 32,31 Say, than, from the heart that you (still speaking about what is in the heart of the Father), are the perfect day and in you dwells the having brought forth the flawlessword . Light that does not fail Light had spokenjhrough his mouth.... Thought ...you are the understanding.., Understanding He gave them •< Mercy [care for the ill, hungry and weary] Salvation raise up those who wish to rise Powerful Spirit ..if strength acts thus, it becomes even stronger...

He destroyed them with power ,.. you have already destroyed [the devil]... confounded them with knowledge speak (of) knowledge who committed sin- He became a Way- for those who were gone astray Knowledge for the ignorant awaken those who sleep H Discovery for those who were searching speak of the truth with those who search... Support for the wavering make firm the foot of those who have stumbled l Immaculateness for the defiled do not return to things already rejected 86

2.3.2.17.2 Pattern

FATHER

Elect assume —— » The role of the Revealer — doing the Father's will (Ignore non-elect) (Assist fellow-elect)

APPLICATION: REDEMPTION as identification with the Redeemer = Doing the Father's Will

2.3.2.18 Text - Section Eighteen 33,33 For the Father is sweet and in his will is what is good. He has taken cognizance of the things that are yours that you might find rest in them. For by the fruits does one take cognizance of the things that are yours because the children of the Father are his fragrance, for they are from the grace of his countenance. For this reason the Father loves his fragrance and manifests it in every place, and if it mixes with matter he gives his fragrance to the light and in his repose he causes it to surpass every form (and) every sound. For it is not the ears that smell the fragrance, but (it is) the breath that has the sense of smell and attracts the fragrance to itself and is submerged in the fragrance of the Father, so that he thus shelters it and takes it to the place where it came from, from the first fragrance which is grown cold. It is something in a psychic form, being like cold water which has frozen (?), which is on earth that is not solid, of which those who see it think it is earth; afterwards it dissolves again. If a breath draws it, it gets hot. The fragrances, therefore, that are cold are from the division. For this reason faith came; it dissolved the division, and it brought the warm pleroma of love in order that the cold should not come again but there should be the unity of perfect thought.

2.3.2.18.1 Comments

A seemingly enigmatic discussion follows on the relationship between the

Father and the Elect. Attridge entitles this section "Redemption is a Gentle

Attraction", and points out that "the image of the divine fragrance was common in 87

religious literature of the first Christian centuries"101 Segelberg's suggestion, that

there is a possible allusion here to a ritual of anointing, should not be dismissed

without consideration, or simply on the basis that the imagery is often used as a

metaphor. Irenaeus' description of the Marcosian "mystical initiation" (Adv. Haer.

1.13-22) including their practice of baptism "into the name of the unknown Father

of the universe, into Truth the mother of all, into him who came down into Jesus, into unity and Redemption and fellowship with the Powers" (cf. Section Nine) also mentions the use of "mysterious words" (cf. Sections Seven and Fourteen), and the practice of anointing the newly initiates with balsam following or in some cases instead of water-baptism. According to Irenaeus' testimony, "this they want to be the Redemption "(Adv. Haer. 1.21.4). In a homily prepared for such an initiatory event, one would likely make use of relevant aspects of the rituals as illustrations for its doctrinal content (here: the fragrance of the anointing substance; earlier: the raising up - call - turning sequence; the naming ritual and the renunciation of

Satan) while the immediacy of the experience makes direct reference superfluous since the actions are symbolic and their purpose is in fact illustratory.

101 Ibid. pp. 99-100. 102 We know also, from the catechetical and mystagogical writings of the early fathers that the meaning of the deeper mysteries were customarily withheld fromth e uninitiated. St. Ambrose prefaces his "On the Mysteries" with the following statement: "The season now warns us to speak of the Mysteries, and to set forth the purport of the sacraments, which if we had thought it well to teach before baptism to those who were not yet initiated, we should be considered rather to have betrayed than to have portrayed the Mysteries. And then, too, another reason is that the light itself of the Mysteries will shed itself with more effect upon those who are expecting they know not what, than if any 88

The author of the GTr feels a need to reinterpret the core meaning of rituals

and the technical terms his Gnostic Christian group shared with or borrowed from

its orthodox counterpart. For Paul (2 Cor 2.14-15) "fragrance" is a simple

metaphor: it represents "the knowledge of God" while the believers are "the aroma

of Christ to God" (i.e., metaphorically the representatives of God or fellow-

workers with Christ "among those who are being saved and among those who are perishing, to one a fragrance from death to death, to the other a fragrance from life to life") through whom God "spreads the fragrance of the knowledge of him everywhere". In contrast, the GTr focuses on an entirely different aspect of the

symbolism, that of the relationship between the Father and the Elect that makes

Redemption possible. There is an obvious reference at this point to an earlier statement within the homily:

18,32 As for the incomprehensible, inconceivable one, the Father, the perfect one, the one who made the totality, within him is the totality and of him the totality had need. Although he retained their perfection within himself, which he did not give to the totality, the Father

discourse had come beforehand." (Ch.1.2) In Ambrose's mystagogy fragrance is associated with the 'rite of the opening': "Open, then, your ears, inhale the good savour of eternal life which has been breathed upon you by the grace of the sacraments; which was signified to you by us, when, celebrating the mystery of the opening, we said, 'Epphatha', which is, 'Be opened', that whosoever was coming in quest of peace might know what he was asked, and be bound to remember what he answered" (Ch.1.3.) as well as with postbaptismal anointing: "after this, you went up to the priest, consider what followed. Was it not that of which David speaks: 'Like the ointment upon the head...? This is the ointment of which Solomon, too, says: "Thy Name is ointment poured out, therefore have the maidens loved Thee and drawn Thee.' How many souls regenerated this day have loved Thee, Lord Jesus, and have said: 'Draw us after Thee, we are running after the odour of Thy garments,' that they might drink in the odour of Thy resurrection." (Ch.VI.29) Source: http://ccel.wheaton.edu/fathers2/NPNF2-10/Npnf2-10-29.htm#P6191 1583436 89

was not jealous. What jealousy indeed (could there be) between himself and his members? For, if this aeon had thus [received] their [perfection], they could not have come [...] the Father. He retains within himself their perfection, granting it to them as a return to him and a perfectly unitary knowledge.

The Father retains the perfection of 'his members' to secure their eventual return.

Thus, the fragrance is the symbol of the shared 'substance' between the Father and the Elect.

The ritual 'reclamation' of the divine nature is anointing103 likely accompanied by the ritual of insufflation (cf. the otherwise unintelligible association here of breath and fragrance as well as fragrance issuing from the grace of the countenance of the Father).

The polar concepts of hot and cold, intangible and solid, represent the opposite realms of non-matter and matter, psychic form and physical form.

Redemption is made possible by the Elect sharing this intangible essence with the

Father. Interestingly, while Paul defines it as "the gnosis of God" (rnv oaur|v vr]q yvcocecoc; [2 Cor 2.14]), the author of the GTr refrains from identification and merely implies that it is the quality or essence of perfection, the divinity in man.

Moreover, here it is linked not to the concept of knowledge ("it is not the ears that smell the fragrance" 34.9-10), but to those of faith and love (as well as hope; cf. next section of the text). Redemption is an act of Grace: Faith separates the Elect from the non-Elect and together with Love unites them with the Father.

103 Cf. the messianic title the Anointed; also the statement in The Gospel of Philip: "We are called Christians because we have received the chrism, not because we are baptized." (#95.) 90

Part Two ends with the summary explanation of the dynamics of

Redemption from the point of view of the individual. Part One dealt with the mytho-historical facets of Redemption ; Part Two is the exploration of the individual's response to the Revelatory event and the description of the workings of Redemption on the level of individual salvation, including its prospective culmination, unity and Rest. The homily moves from past through present and in

Part Three to the future, as well as in a parallel movement, from historical, through personal, to cosmic dimensions.

The triadic concept of faith-love-hope corresponds to the above dimensions: through faith the Elect accept the historical reality of Revelation, through love they internalize Salvation and through hope they look forward to the culmination of Redemption. Thus, the author of the homily successfully reinterpreted some of the most prominent Christian terminology and incorporated them into his own system. 91

2.3.2.18.2 Pattern

FATHER (Source of GRACE) HOT / w Non-Matter (Psychic form) Revelation as Act of Grace / \ Lwe unites Elect with each other Fragrance = diyfne essence \ and with their source Fragrance / divine essence recovered

Faith dissolves separation = Marks the Elect as such and engenders Love COW Matter (Solid forms) APPLICATION: Personal dynamics of REDEMPTION

2.3.2.19 Text - Section Nineteen 34,35 This the word of the gospel of the discovery of the pleroma, for those who await the salvation which is coming from on high. While their hope, for which they are waiting, is in waiting - they whose image is light with no shadow in it - then, at that time, the pleroma is proceeding to come. The of matter came to be not through the limitlessness of the Father, who is coming to give time for the deficiency, although no one could say that the incorruptible one would come in this way. But the depth of the Father was multiplied and the thought of error did not exist with him. It is a thing that falls, it is a thing that easily stands upright (again) in the discovery of him who has come to him whom he shall bring back. For the bringing back is called repentance.

2.3.2.19.1 Comments The beginning of Part Three of the text, similarly to the introductory paragraphs of the preceding main units, summarizes Redemption from the section's unique point of view. The basic pattern of microstructure is carried through the whole document, i.e. each unit examines a certain aspect of

Redemption and related concepts. In addition, there are allusions to previously discussed topics as well as some new insights. 92

Following the reference to the sweetness, good will, and Grace of the

Father in Section Eighteen, Section Nineteen starts the exploration of what

Redemption means from the point of view of the Father and the cosmos. The recurring main points of interest are the following: 1. What brought about the need for divine intervention? What form did the divine intervention take? What are its effects?

While Part One focused on Error and Part Two on Ignorance as the negative factors in the universe to be overcome and eliminated by divine intervention, Revelation and Redemption (i.e., the historical proclamation of salvation and the individual call of the Elect), in Part Three Deficiency is countered by a Salvation "which is coming from on high" and the restoration of not only the elect, but of cosmic order. The actions of recipients of Redemption are accordingly characterized as 1. collective search; 2. individual response or turning; and 3. hopeful waiting for its final culmination. 93

2.3.2.19.2 Pattern

FATHER FULLNESS y/ K Salvation proceeding frmjflibove \. elimination of deficiency implied ir \ Rising (standing up" again) The waiting elect * Discovery, bringing back, return

DEFICIENCY APPLICATION: REDEMPTION from the point of view of the Father Cosmic dimensions

2.3.2.20 Text - Section Twenty 35,24 For this reason incorruptibility breathed forth; it pursued the one who had sinned in order that he might rest. For forgiveness is what remains for the light in the deficiency, the word of the pleroma. For the physician runs to the place where sickness is because that is the will that is in him. He who has a deficiency, then, does not hide it, because one has what the other lacks. So the pleroma. which has no deficiency, but fills up the deficiency, is what he provided from himself for filling up what he lacks, in order that therefore he might receive the grace. For when he was deficient, he did not have the grace. That is why there was diminution existing in the place where there is no grace. When that which was diminished was received, he revealed what he lacked, being (now) a pleroma; that is the discovery of the light of truth which rose upon him because it is immutable. That is why Christ was spoken of in their midst, so that those who were disturbed might receive a bringing back, and he might anoint them with the ointment. The ointment is the mercy of the Father who will have mercy on them. But those whom he has anointed are the ones who have become perfect. For full jars are the ones that are usually anointed. But when the anointing of one (jar) is dissolved, it is emptied, and the reason for there being a deficiency is the thing by which its ointment goes. For at that time a breath draws it, a thing in the power of that which is with it. But from him who has no deficiency, no seal is removed nor is anything emptied, but what he lacks the perfect Father fills again. He is good. He knows his plantings, because it is he who planted them in his paradise. Now his paradise is his place of rest.

2.3.2.20.1 Comments

Section Twenty continues the discussion on Redemption as the merciful

action of the perfect Father, the filling up of deficiency, supplying need, healing, 94 perfecting. The author recalls the earlier jar metaphor (25,25ff), but whereas there it serves primarily as an illustration of judgment and separation, here it is an illustration of the Father's mercy and perfection since now the focus is on the

Elect. The Plant imagery also returns, this time, again, in connection with the projected future state of the Elect. The enigmatic reference to falling, might be an allusion to the fall from grace of the first human pair (26 carries the meaning of

"to fall away", "to become lost" even "to perish") and thus, relates to the idea of

Paradise restored (just as the sin-repentance motif recalls the theme of "" vs. "atonement").

2.3.2.20.2 Pattern

FATHER

Grace of the Father X \ Active in Redemption f \ Return to Paradise

Elect in need Healing, restoration

APPLICATION: REDEMPTION AS THE FATHER'S MERCY Deficiency vs. Perfection

2.3.2.21 Text - Section Twenty-One 37,1 This is the perfection in the thought of the Father, and these are the words of his meditation. Each one of his words is the work of his one will in the revelation of his Word. While they were still depths of his thought, the Word which was first to come forth revealed them along with a mind that speaks, the one Word in silent grace. He was called thought, since they were in it before being revealed. It came about then, that he was first to come forth at the time when the will of him who willed desired it. And the will is what the Father rests in and is pleased with. Nothing happens without him nor does anything 95

happen without the will of the Father, but his will is unsearchable. His trace is the will and no one will know him nor is it possible for one to scrutinize him in order to grasp him. But when he wills, what he wills is this - even if the sight does not please them in any way before God - desiring the Father. For he knows the beginning of all of them and their end. For at their end he will question them directly. Now, the end is receiving knowledge about the one who is hidden, and this is the Father, from whom the beginning came forth, to whom all will return who have come forth from him.

2.3.2.21.1 Comments

In Section Twenty-one Redemption is both the revelation and the actualization of the Will of the Father through his Word, the Logos. However, since it is stated that the Father is in reality "unsearchable" and unknowable, the implication seems to be that Revelation is an ongoing process. There is also a vague allusion to a 'face-to-face encounter' (qN<\0)NTOY

2.3.2.21.2 Pattern

FATHER (unsearchable); beginning - end; source - destination

Word / LOGOS sent as Revealer / N. *r \ Revelation completed in the future

Those desiring the Father receive partial revelation

APPLICATION: REDEMPTION is the actualization of the Will of the Father Revelation is ongoing, completed at the "end" 96 2.3.2.22 Text - Section Twenty-two 38,5 And they have appeared for the glory and the joy of his name. Now the name of the Father is the Son. It is he who first gave a name to the one who came forth from him, who was himself, and he begot him as a son. He gave him his name, which belonged to him; he is the one to whom belongs all that exists around him, the Father. His is the name; his is the Son. It is possible for him to be seen. The name, however is invisible because it alone is the mystery of the invisible which comes to ears that are completely filled with it by him. For indeed the Father's name is not spoken, but it is apparent through a Son. In this way, then, the name is a great thing. Who, therefore, will be able to utter a name for him, the great name, except him alone to whom the name belongs and the sons of the name in whom rested the name of the Father, (who) in turn themselves rested in his name? Since the Father is unengendered, he alone is the one who begot him for him(self) as a name, before he brought forth the asons, in order that the name of the Father should be over their head as lord, that is the name is truth, which is firm in his command through perfect power. For the name is not from (mere) words, nor does his name consist of appellations, but it is invisible. He gave a name to him alone, since he alone sees him, he alone having the power to give him a name. For he who does not exist has no name. For what name is given to him who does not exist? But the one who exists, exists also with his name, and he alone knows it, and alone (knows how) to give him a name. It is the Father. The Son is his name. He did not, therefore, hide it in the thing, but it existed; as for the Son, he alone gave a name. 39,23 The name, therefore, is that of the Father, as the name of the Father is the Son. Where indeed would compassion find a name except with the Father? But no doubt one will say to his neighbour: "Who is it who will give a name to him who existed before himself, as if offspring did not receive a name from those who begot ?" First, then, it is fitting for us to reflect on this matter: What is the name? It is the name it is the one, which is the proper name. Therefore, he did not receive the name on loan as (do) others, according to the form in which each one is to be produced. But this is the proper name. There is no one else who gave it to him. But he unnamable, indescribable, until the time when he who is perfect spoke of him alone. And it is he who has the power to speak his name and to see it. When, therefore, it pleased him that his name which is loved should be his Son, and he gave the name to him, that is, him who came forth from the depth, he spoke about his secret things, knowing that the Father is a being without evil. For that very reason he brought him forth in order to speak about the place and his resting-place from which he had come forth, and to glorify the pleroma, the greatness of his name and the sweetness of the Father. About the place each one came from he will speak, and to the region where he received his establishment he will hasten to return again and to take fromtha t place - the place where he stood - receiving a taste from that place and receiving nourishment, receiving growth. And his own resting-place is his pleroma.

2.3.2.22.1 Comments

Section Twenty-two explores the relationship of the Father and the Son and describes the role of the Son in Redemption from this perspective. The duty of the 97

Son is as described in Part One of the text is to, by his very presence, reveal the separation between Elect and non-Elect; in Part Two the Revealer's main activity is instructing the Elect about themselves, their origin, and their place within the scheme of Redemption; in Part Three the Son is to become a conduit of revelation in two main areas: 1. he speaks of the Father; and 2. He speaks of the future destiny of the Elect.

The author attempts to explain how it is possible that the Father is both hidden and revealed, inaccessible and known. The statement that the Son alone has the ability to see the invisible Father and to utter the unutterable name, underlines the claim that the Son has intimate knowledge of the Father and of the resting- place of the pleroma. The transcendent Father acts through the Son in Redemption, which is the acknowledgement of those who exist in the Father's thought and mind. The central event of Redemption therefore is the assigning of names to the elect (cf. Section Seven) and the Revelation of the "great name" which only the

Son and the Elect know. However, since the Father's existence is independent of any name, great care is taken to explain that the Father's name is 'invisible', and

'not spoken' by any, except the Son. However, it is hinted that the Elect are in possession of a special revelation with respect of the "great name".104

"Who, therefore, will be able to utter a name for him, the great name, except him alone to whom the name belongs and the sons of the name in

104 The discussion on the divine name(s) recalls the Marcosian speculation on the same topic. Cf. Irenaeus (Adv. Haer. XIV) 98

whom rested the name of the Father, (who) in turn themselves rested in his name?"

To counterbalance the sense of awe created by the lofty description of the transcendence of the Father, the author lists those characteristics that makes the

Father more approachable: he is "without evil", full of compassion, goodness and

"sweetness". To support the image of the compassionate and caring Father, the section ends with the metaphor of Rest as Paradise, the Elect as plantation, and the future state of the Elect described in terms of nourishment and growth.

2.3.2.22.2 Pattern

FATHER (of the invisible name)

The Son as Revealer / \ Actual existence /Return to Paradise of names

Potential existence confirmed by 'naming' and receiving the "great name" APPLICATION: Future State of the Elect: Incorporation into PARADISE

2.3.2.23 Text - Section Twenty-three 41,15 Therefore, all the emanations of the Father are pleromas, and the root of all his emanations is in the one who made them all grow up in himself. He assigned them their destinies. Each one then is manifest, in order that through their own thought <...>. For the place to which they send their thought, that place, their root, is what takes them up in all the heights to the Father. They possess his head, which is rest for them, and they are supported, approaching him, as thought to say that they have participated in his face by means of kisses. But they do not become manifest in this way, for they were not themselves exalted; (yet) neither did they lack the glory of the Father nor did they think of him as small nor that he is harsh nor that he is wrathful, but (that) he is a being without evil, imperturbable, sweet, knowing all spaces before they have come into existence, and he had no need to be instructed. 99 2.3.2.23.1 Comments

Part Three does not distinguish between higher and lower levels of emanations but looks at Redemption as a cosmic event. Accordingly, Section

Twenty-three states that "all emanations" are assigned their individual destinies.

Once again the Father's attractiveness and the closeness of the relationship between him and his emanations are emphasized. It is also intimated that the Elect can have a foretaste of the Pleromatic Rest. However, this is only through their

"thought" (Meeye), since "they were not themselves exalted" (MTTOYF TTT6

MM IN MM

Redemption. Irenaeus' account of the Marcosian system and rituals describes their

Attridge, "The Gospel of Truth", 132. Grobel, "The Gospel of Truth", 195. claim "that they have attained to a height above all power" (Adv. Haer. XIII.6), and that this experience is connected to "Redemption " (and the Bridal Chamber) and engenders a feeling of freedom from fear of death and judgment and an assurance of the future blessedness of the Elect. Irenaeus' description contains several connecting points with our text: the notion of the Elect being Perfect and in possession of secret knowledge, the motifs of "scrutiny" and symbolic ascent to the heights of the Father, the Bridal Chamber imagery, and the concept of

Pleromatic Rest.

2.3.2.23.2 Pattern

FATHER (Root)

Emanations / \ Final Ascent Return to Pleromatic Rest

Emanations manifested (confirmed) — symbolic (ritual) ascent — Rest

APPLICATION: REDEMPTION as Return to Pleromatic Origins Incomplete until all emanation return

2.3.2.24 Text - Section Twenty-four 42,11 This is the manner of those who possess (something) from above of the immeasurable greatness, as they wait for the one alone and the perfect one, the one who is there for them. And they do not go down to Hades nor have they envy nor groaning nor death within them, but they rest in him who is at rest, not striving nor being twisted around the truth. But they themselves are the truth; and the Father is within them and they are in the Father, being perfect, being undivided in the truly good one, being in no way deficient in anything, but they are set at rest, refreshed in the Spirit. And they will heed their root. They will be concerned with those (things) in which he will find his root and not suffer loss to his soul. This is the place of the blessed; this is their place. 101 2.3.2.24.1 Comments

The concluding section of Part Three [42,11] seems to recall earlier

statements regarding the need for the elect to rely on the mercy of the Father by

waiting and hoping for the completion of Redemption / Salvation. The elect progress from hope through discovery to identification with the Truth. They search

for and are able to recognize Truth because they belong to the realm of light.

When they are enlightened and receive the call their search is over and the wait

begins for the ultimate culmination of the process.

Part Three offers the assurance of the fulfillment of the hope of the Elect.

They can expect to experience some of the benefits of the Pleromatic Rest in the present, since despite their circumstances, the Elect share in the basic nature of the

Father: he is Perfect and they are also ("they whose image is light with no shadow

in it"). In a symbolic or ritual "reenactment" of ascent and return to the paradisiacal Rest, the participants experience a blurring of temporal and spatial boundaries. On a spiritual level they are both "here" and "there", "now" and

"then". The ultimate aim of this exercise is "spiritual refreshment", "nourishment

and growth". 102 2.3.2.24.2 Pattern

FATHER

The elect share in the perfection of / \. Pleromatic Rest / apokatastasis The Father • symbolized by (ritual of Redemption) "realized cschatology"

APPLICATION: REDEMPTION EXPERIENCE: REALIZED ESCHATOLOGY Possibly by ritual enactment of Ascent and Silent Meditation

2.3.2.25 Section Twenty-five 42,39 For the rest, then, may they know, in their places, that it is not fitting for me, having come to be in the resting-place, to speak of anything else. But it is in it that I shall come to be, and (it is fitting) to be concerned at all times with the Father of the all and the true brothers, those upon whom the love of the Father is poured out and in whose midst there is no lack of him. They are the ones who appear in truth, since they exist in true and eternal life and speak of the light which is perfect and filled with the seed of the Father, and which is in his heart and in the pleroma, while his Spirit rejoices in it and glorifies the one in whom it existed because he is good. And his children are perfect and worthy of his name, for he is the Father: it is children of this kind that he loves.

2.3.2.25.1 Comments

The Closing Section of the document returns to the present, i.e., the time of the delivery of the homily and thus, provides clues regarding its setting. The speaker talks as someone who knows what Rest is, and is about to repeat that experience. Likely, his statement is meant to be understood in a double sense: he is both at the threshold of the symbolic Rest and in anticipation of the Pleromatic

Rest. At this point he feels compelled to end his homily and let the actual experience take place. In this symbolic community event the participants are the 103 "true brothers" who are "Perfect and worthy," Together they will focus on the

"light which is filled with the Father's seed" perhaps in silent contemplation,

(Sections Ten and Twenty-one probably recall such a scenario) then join in

"rejoicing" and "glorifying" the Father. Thus, the homily ends on the same note as it began: the joyous celebration of the community of the Elect. The atmosphere and probable setting of the homily, suggested by the frame, is a community event that is joyful, that is centered on the Elect and the process by which diey become perfect and have a foretaste of the eschatological expectation of the Rest.

2.4 Summary of the Structural Analysis

2.4.1 Microstructure

The process of isolating the smallest coherent units in the text reveals a recurring threefold pattern. The dynamics of the pattern reveal the movement or interaction between three main participants and two realms. Each unit presents a

The proclamation of the candidate's worthiness is an important element of the Early Christian baptismal liturgy. A striking example of this is found in the Sahidic Life of John Chrysostom (cca^"1 century). By this time the baptismal element of scrutiny has developed legendary features. According to the fragment, a certain man, identified as "the Chalcedon" seeks the seal of baptism from the archbishop Chrysostom. After the question is posed: "Any accusation is in your heart?" OYN AAAY NKA TOIKOPIA. 2M TreKgHT: the man is led to the water to be baptized. The archbishop descends into the water, but when the Chalcedon approaches "the water became solid like lead and did not touch his body at all, nor did it sprinkled indeed, his legs." He cries out: NtMTKD* *N RTACDKM 2M TreipAN- "I am not worthy of a submersion in his name". Chrysostom attempts to intercede for him with prayers, weeping... and tries to baptize him again, but "the water did not dissolve" A.

Logos or Savior, also identified as the historical Jesus, and (3) the recipient(s) of the revelation (both cosmic and human).

The emphasis is on the antithetical nature of the two realms in which the events take place. Crossing over from one to the other, therefore, equals transformation. Depending on its direction and outcome, the change can be described as either negative or positive: movement away from the original source and fullness is seen as descent, fall or sin resulting in a state of ignorance, error, deficiency. The midpoint of the process is the revelatory event and its twofold result depending on the reaction of the recipients: (1) destruction for those who reject it and (2) ascent into the higher realm (also described as recovery, return, salvation, repentance) for those who respond favourably.

2.4.2 Mac restructure

The GTr in its present form consists of a threefold discussion on the

Gnostic understanding of Redemption. The perspective of the first part is mytho- historical, exploring Error's consequences: it answers such questions as Why?,

How?, By whom? and For whom? This section borrows its material mainly from

145-149.) 105

Gnostic myths and traditional (orthodox) sources (i.e., elements of Gnostic

Creation myth and orthodox accounts of Jesus's ministry [scriptural and credal

elements]). The section describes the complete cycle of the original Pleromatic

state, the need for Revelation, the Revealer's activity, and the expected restoration

of the Totality to its original state of perfection.

The second part of the text presents the same cycle from the point of view

of the individual: its main topic is Ignorance overcome i.e.: Redemption and its

ramifications for humanity', with special attention to the fate of the Elect. Again,

the cycle is followed through, from the original state of the Elect to their future

reestablishment (they came forth from the Father, fell into ignorance, were

awakened, acknowledged (confirmed), and finally ascend to the Father and reunite

with him). The mechanics and sphere of Redemption, too, are examined from the

point of view of the individual: the Call, the Reception of Name and the

appropriate psychological and existential response of the Elect, while explanation

is sought for the existence of divergent responses (or the lack of a response) to the

Call, and the fate of the non-elect. The second cycle ends with a reference to the

future state of the Elect: the unity of perfect thought through the warm Pleroma of

love.

The opening of Part Three of the discussion recalls the very beginning of the text with a reference to the Gospel, Hope and the discovery of the Pleroma.

This time, however, the main emphasis is on the cosmic dimensions of 106

Redemption and the various ways Deficiency is countered by Restoration. The cycle once again covers the whole spectrum from cosmic beginnings to the final act of restoration. The Elect preexist in a "light without shadow" and return to the

"perfect light". Explanation for the emergence of the material world, error and deficiency is given from the perspective of the Father. Similarly, Redemption is the Father's exclusive action. From this perspective all the Elect or deficient creation can do is to "repent" and wait expectantly for "bringing back", "healing" and "salvation". While the negative element in the mytho-historic dimension is

Error, and on the human level Ignorance, here it is identified as Deficiency. The act of Redemption is accordingly described in terms of Salvation, Mercy, and

Grace. The tables below illustrates the parallel treatment of shared themes: 107

TABLES land 2: Parallel themes and common elements

PART ONE PART TWO PART THREE On the origin Not from but On account of the Depth Not through the of Error because of the of the Father Father, but the Father Depth of the Father was multiplied On He grants a return Bringing them back into Bringing back and Restoration to him Father, Mother, Jesus anointing

On the Effects They knew Light abolishes The Father's of Redemption They were known darkness, Paradise is Rest They were glorified perfection - deficiency, They glorified knowledge - ignorance; purification from multiplicity into unity

On Silence Jesus patiently We must see to it... that The one Word in accepts suffering the house will be holy silent grace and silent for the unity On the Jesus appeared The Word appeared The Word Was first Revealer Truth appeared to come forth

On the Name The Elect are Name = psychic form The Father's name inscribed in the It is necessary to receive is invisible, he is Book, enrolled in a name known through the advance Son; Coming to the The Elect receive Enlightenment, Learning secret knowledge of teaching Opening the eyes things the Father 108

PART ONE PART TWO PART THREE Revelation The Gospel is the The Father utters the The Word of the Gospel is defined Word emanating name of the Elect the from the Pleroma discovery of the Pleroma

The Active Divine The thought and mind The thought and The thought of the Father Element of the Father mind of the Father Negative factor: Error Ignorance Deficiency Divine action: Redemption Revelation Salvation Mediator's Proclamation of Hope Call, Raising up, Bringing back action: Instruction Perfecting Elect's action: Search Responding to the Call, Elect wait in Hope Ascent, doing the Will of the Father Possible allusions Preparatory: Initiation proper: Confirming the new status: to Enrollment, Call, ascent, Anointing, Receiving the Elect's ritual initial learning naming108, likely: "great name"; action (Catechism) Eucharist Spiritual ascent (cf. Section 14) (meditation / contemplation), joyous celebration (perhaps: ecstatic speech)

Naming has a great significance in traditional societies and various religions as part of initiation. C.W. King in The Gnostics and Their Remains, Ancient and Mediaeval (Minneapolis: Wizards Bookshelf, 1973) mentions a "curious portion of the initiatory ceremony in the ancient Mysteries.., the giving of the 'Mark of Mithras.' After successfully undergoing each stage of the ordeal, the accepted candidate was marked in a certain indelible manner but the exact nature of this marking cannot now be ascertained." From the various allusions to this ritual the following conclusions can be drawn, that "engraved stones.., were given to the candidate at the end of his probation, for a token of admission into the fraternity, and for a medium of recognition between members: and secondly, that every one, upon admission, was stamped with a secret Mark indelibly imprinted in his flesh... this Mark was not burn in, but incised or tattooed... yet we may be certain that the members of a secret society did not receive the mark of membership upon any conspicuous part of their persons." Ibid. 139-140. A notable parallel to the practice of'branding' is the Coptic Christian use of tattoos and 'name taboos' (Cf. A.J. Butler, The Ancient Coptic Churches of Egypt [Oxford: At the Clarendon Press, 1884]). Cf. also the references to naming in Revelation 2,17 (receiving "hidden manna"," white stone with a new name written on it, known only to him who receives it"); Rev 3.12 (the one who "overcomes" will be a "pillar in the temple", secret names will be written on it). This might throw a light on the difference between "naming" and "receiving the great name". The first marks the transformation and new identity of the initiate, the second denotes the act of revelation of the highest mysteries (the hidden names of God, etc.) to the initiate. 109 2.4.3 Evaluation of Structural Data

In a simplified two-dimensional format its schematic outline is as follows:

16,31- 17,5- 21,19- 34,35- 42,39- Frame Part One Part Two Part Three Return to Frame Topics Redemption in Redemption - Redemption - Setting Introduced History Individual Cosmic reiterated

Pleromatic Descent/ascent (Symbolic) (Expected cosmic Pleromatic Hope, Joy of descent/ascent of event) descent of the Joy, Love, central figure: Redeemed in ritual pleroma Rest Redeemer and the ascent "into the perfect light" Negative factor: Negative factor: Ignorance Negative factor: Error Deficiency Waiting Enlightenment Call Incorporation into Waiting (in Hope) pleroma (in Assurance) Scope: Past Scope: Present Scope: Future Action: Search Action: Discovery Action: Anticipation

Preparation Ritual transformation Ritual incorporation

(Pre-baptismal) (baptismal) (Post-baptismal)

Table 3: Schematic outline of the text

Another representation shows the individual units and the general upward movement of the composition with its main themes and numerological arrangement: 110 CONCLUSION / FRAME: Pleromatic joy, love, rest

Redemption on the cosmic level

Elect receive "the great name" Incorporation into Paradise restored (reconnected to Root of existence)

Redemption of the Individual Elect receive new name/identity Incorporation into Community

3^

INTRODUCION / FRAME Pleromatic joy, hope

Redemption in History

Figure 1: The Structure of the GTr 111

(To be read from bottom up)

Unit Micro Frame Macro Units Units 25 42,39 Setting: the threshold of Silent Meditation In the symbolic Resting Place followed by PRESENT Unity with the Father Joyful Communal event • internalized through ritual Elect have Foretaste of Pleromatic Rest CONCLUSION Redemption Effects 24 42,11 Redemption Actualized Receiving a taste of by Ritual Experience Paradise here and now Elect refreshed, nurtured 23 41,15 Redemption as Return to Reconnection to Root of Concerned with Pleromatic Origins Existence FUTURE Ritual/symbolic Ascent and receiving Rest Incomplete until all • emanation return 22 38,5 Central event of Receiving the "Great Elect wait in Redemption = Actualized Name" HOPE Existence of Elect by Elect restored into Father through Son Paradise • (as Revealer of secret name) Ritual 21 37,1 Redemption as Revelation Father as Source and in Character and Actualization of the Final Destination Will of the Father through the Logos 20 35,24 Individual dimension "Paradise restored" Father's perspective 19 34,35 Cosmic dimensions Restoration of Cosmic Father's perspective Order PART THREE Redemption Effects 18 33,33 Redemption Internalized Faith-Love-Hope Future Expectations 17 32,31 Relational aspects; Responsibilities to Self, Redemption as to Community, to Identification with the Outsiders, to the Father Redeemer Concerned with 16 31,35 Communal aspects Being established in new PRESENT Community (Individual and 15 31,9 Personal Benefits of Being established in new Communal) Redemption Identity Understanding 14 30,7 Individual within Awakening, embracing • Community, Ritual new Community 112

Self-knowledge, Elect act in receiving Instruction LOVE 13 28,32 Individual and Ritual Awakening, embracing Personal ramifications and new identity Role of the Individual in Self-awareness • the process 12 27,9 Potential existence turned Elect established, into actual existence receives Form Ritual Non-elect perish in character 11 25,25 General Scheme Purification, Unification Focus is on the activity of Error's Downfall the Logos 10 24,9 General Scheme Purification, 'fusion' Focus is on the process 9 23,19 Ritual dimensions Receiving purification, 'bringing back' 8 22,20 General Scheme focusing Receiving Revelation on the Object of Revelation 7 21,19 Individual and Ritual Receiving a Name Call as Divine Acknowledgment of Election PART TWO Redemption Opposites 6 20,15 Cosmic and Knowledge / Ignorance Historical and Life / Death Concerned with Personal Ascent / Descent PAST 5 19,7 Historical, mirroring Knowledge / Ignorance (Cosmic and Cosmic Scheme Life / Death Historical) Love / Hate Belief/ Unbelief • 4 18,32 Cosmic / Pleromatic Knowledge / Ignorance Unity / Fragmentation Elect search in 3 18,11 Historical, Terrestrial Knowledge / Ignorance FAITH Lack - Fulfillment Truth / Error Light / Darkness • 2 17,5 Cosmic Scheme Knowledge / Ignorance Lack - Fulfillment Truth / Error Instructional In character 1 16,31 General Scheme Knowledge / Ignorance Lack - Fulfillment PART ONE

Table 5: Micro- and Macro-structure 113

The introductory section sets the model for the discussion on the main theme of Redemption and the related themes of Origins and Final State: the need for Redemption as divine intervention, the manner of intervention, the source, means and targets of intervention both archetypal (Pleromatic) and actual (in terms of humanity). This triadic pattern is carried through each subsection. Since each unit contains new material in addition to a variation on the basic pattern, there is a definite forward or upward movement in the development of the theme. There is also a temporal (but not sequential) movement in the text from past through present to future. The linearity of narration is further neutralized by the overall cosmic scope and the constant cross-referencing between the various levels and by assimilating characters (through the use of 'inclusive' or ambiguous terms, e.g.

"emanations", "pleroma / pleromas" or simply "they"). The appropriate reaction of the Elect to the reality of Redemption is also described in triadic form: they search, they engage in a series of actions marking their encounter with the object of their search, then wait for the final culmination of events. The apparent 6 : 12 : 6 (+1) division109 underlines the importance of the middle section of the text. Part Two,

109 The idea of a possible numerological significance of this structural arrangement is based on Irenaeus' reference to the Marcosian preoccupation with speculations using letters and numbers to represent the Body of the Truth: "...who will tolerate thee in thy juggling with forms and numbers, at one time thirty, at another twenty-four, and at another, again, only six, whilst thou shuttest up [in these] the Word of God, the Founder, and Framer, and Maker of all things (Adv. Haer.l.xv.5). - In particular, the numbers six, twelve and twenty four have special significance for the Marcosians. They relate these numbers to certain mystical names "which are to be uttered with respect and faith and reverence" (Ibid.I.xv.1.) such as the first Tetrad: Arrhetos, Sige, Pater, Aletheia, the second Tetrad: Logos, Zoe, Anthropos and Ecclesia and "the name of the Saviour", both his known and his 114

the individual aspects and ramifications of Redemption seem to be the main focus

of the homily. Anne McGuire noting the concentric structure of the text observes,

that

Near the center of the text, the author makes explicit the relation of the author and readers to the mythic Entirety by addressing them with the first person plural. With this direct address, the author identifies himself and the readers as those who have begun this process of purification from darkness to light, death to life, individually they have moved from partiality to unity. Collectively, however, the states of purity, tranquility, and unity have not yet been fully achieved.110

Dawson's essay on the revisionist technique of Valentinian narratives also remarks

on the significance of the triadic formula in their version of Gnostic, biblical, and

Platonic mythology, drawing attention to the centrality of the triadic midpoint,

"permeated with retrospective and prospective tension."111

Immortal from the beginning and now seemingly subject to time, decay and death, Valentinian Christians are urged to envision a process by which the world will be nullified for them and corruption will end. The triad of fullness, lack, and completion... is now represented by the triad immortality - death/corruption - eternal life... The midpoint of this triadic progression is central: this is the point at which the self is engaged in spending and using up death, negating what is not the self, thereby recovering (i.e., realizing) the selfs fundamental immortality.112

unutterable name. The likeliness of some connection of the text with this type of speculation is suggested by further passages in Irenaeus' writing, which mentions some of the same key themes of the Marcosian speculations that also occur in our text: Error, loss and recovery of sheep, Jesus, the Name and names, etc. 110 A. McGuire, "Conversion and Gnosis in Ev. Ver.," in The Nag Hammadi Library After Fifty Years. Proceedings of the 1995 SBL Commemoration. John D. Turner and Anne McGuire eds. (New York: Brill, 1997), 350-351 111 D. Dawson, Allegorical readers and cultural revision in ancient Alexandria. (Berkeley: University of California Press, 1992) 112 Ibid, 143 115 2.5 Implications

The structural make-up and balance indicate that although the topic of

Redemption is examined from every conceivable angle, the immediate concern of the text seems to be the personal transformation of the Gnostic believer as the individual dimension of Redemption, and its acknowledgment within and by the community. The "retrospective and prospective tension" develops as the result of an unsettled status of "no longer" but "not yet". This tension does not have a negative effect on the Elect, since their attitude is characterized by Hope. The already completed cycle of the Redeemer: i.e. his descent/ascent/reunification with the Father, is the blueprint for the future Redemption of the Elect and the Cosmos.

By following this blueprint through ritual re-enactment, the Elect are not only reminded of the past and receive a taste of the future, but vicariously enter into the salvation event. 116 3.0 GENRE AND SITZ IM LEBEN

3.1 Introduction

The structural analysis of the GTr pointed the investigation of genre and

Sitz im Leben towards Early Christian Gnostic worship and liturgy as the likely

context. Even a brief survey of proposals for the generic classification of the GTr

is sufficient to show, however, that few scholars have seriously considered the

ritual/liturgical practices of the early Christian Gnostic community as a valid

context for both its occasion and delivery. On the other hand, it is perhaps not

without significance that earlier scholarly resistance to any kind of liturgical

interpretation in connection with Early Christian and Gnostic documents (both

canonical and extra-canonical) is gradually receding, giving way to a growing

acknowledgement of the important role of worship and liturgy in these communities.

3.2 Survey of Current Scholarship

Following the discovery of the text and the initial hopeful but unrealized expectation of identifying the document as the lost "Gospel of Truth" of

Valentinus, the question of genre reemerged. The resulting genre proposals fall into two main groups according to their focus on the original intent, and the question of textuality or orality of the document. 117

3.2.1 The GTr as an Exoteric Text

The document is considered by some analysts as primarily a literary text intended for general circulation: either, as Biblical interpretation, missionary tractate, or simply beneficial reading. The following is a brief survey of the proposals treating the GTr as an Exoteric Text.

3.2.1.1 Biblical Interpretation

Jacqueline A. Williams follows in the footsteps of Van Unnik113 in looking at the document from the point of view of biblical interpretation.114 Based on traces of canonical material Williams considers the GTr an exegetical endeavour.115 However, despite the several scriptural allusions, there is no evidence in the document of intentional exegesis of a canonical passage, nor does it contain an exposition of a central theme, such as can be found in NHCXI,1: The

Interpretation of Knowledge or XI,2: A Valentinian Exposition; 2a: On the

Anointing; 2bc: On baptism ; 2d,e; On the Eucharist. MacRae calls the GTr "a tissue of allusions to the NT"116 at the same time acknowledging that these are not more than "reflections" on certain themes. There is no clear indication that the

113 W.C. Van Unnik, "The Gospel of Truth and the New Testament," in The Jung Codex, F.L. Cross, trans, and ed. (London: Mowbray, 1955). 114 J. A. Williams, Biblical Interpretation in the Gnostic Gospel of Truth from Nag Hammadi. SBL Dissertation Series 79. Atlanta, GA: Scholars Press, 1988. 115 Williams accepts the conclusions of B. Standaert regarding the probable authorship of Valentinus. Ibid. 4. 116 G. MacRae, "Sleep and Awakening in Gnostic Texts" in The Origins of Gnosticism Colloquium of Messina 13-18 April 1966 (Leiden: E. J. Brill, 1967), 504. 118

allusions help define the genre, rather that they merely reflect the spiritual and

credal environment of the text. In the conclusion of her book, Williams is

compelled to admit that after all "the question of genre has not yet been

resolved.117

3.2.1.2 Missionary Tractate

More recently, Attridge and Story championed the idea of the GTr as a

missionary tractate and literary homily used in the missionary outreach of the

110

community to attract outsiders into the sect. In both his introduction to the

English edition of the text and in a separate article, Attridge describes the GTr as

an exoteric text.119 He claims to detect in the document "a deliberate concealment"

of Gnostic beliefs for the purpose of "inviting Christians to share the basic insights

of Valentinianism." In plain words, Attridge regards the text as a 'misleading

advertisement' for a Gnostic Christian sect. He interprets the absence of

explicitly Gnostic themes as a cunning device by which the author avoids material that might prove offensive to potential recruits.

117 Williams. Ibid. 118 H. W. Attridge, "The Gospel of Truth as an Exoteric Text." Ch. 11 in Nag Hammadi Gnosticism and Early Christianity. Eds. Charles W. Hendrick and Robert Hodgson, Jr. (Peabody, MA: Hendrickson Publishers, 1986), 239- 255. Cullen I. K. Story, The Nature of Truth in "The Gospel of Truth" and in the Writings of Justin Martyr. Supplements to Novum Testamentum, vol. XXV. (Leiden: E.J. Brill, 1970). 119 Ibid.,39-255. 120 Attridge is joined in this assessment by Standaert and Fineman (c.f. "Gnosis and the Piety of Metaphor: The Gospel of Truth." In The Rediscovery of Gnosticism. Vol. 1, Valentinianism. Ed. B. Layton, 289-312. [Leiden: Brill, 1981], 143), who similarly view the style of The Gospel of Truth "as replicating a puzzle" and its homiletic intent as deliberate confusion. 119

"...the text., [is] a carefully constructed attempt to domesticate the unusual and to minimize the potentially problematic..."121

[it] deliberately conceals whatever might be the particular theology of its author... so that the author may make an appeal to ordinary Christians, inviting them to share the basic insights of Valentinianism.122

Attridge's presumption is that the writer obscures the controversial ideas in order to make his position more palatable to Christian targets of his missionary enterprise. Attridge's position recalls Tertullian's harangues against the Valentinian deception123 and his charge that "they have the knack of persuading men before instructing them."124 This, however, stands against the exclusivist attitude of this particular text, witnessed by the absence of anything that might be interpreted as

'invitation' to join a certain group or a certain ideology and the derogatory language used to describe those who do not belong to the author's close circle

[21.38-22.2]. More likely, what is described by Attridge as "reticence" to present

"the more offensive elements of the school's teaching"125 is in fact reluctance by the speaker to reiterate the obvious to his audience. Too much vital knowledge is presumed: e.g., familiarity with the Gnostic system, number symbolism, the symbolic interpretation of certain hand gestures, familiarity with multiple-level symbols and what they signify.

121 Ibid., 255. 122 Ibid., 239-240. 123 Tertullian, "Against the Valentinians" Ch. I. p.l. (Source: http://ccel.wheaton.edu/fathers/ANF-03/tertullian/part2/against valentinians.html) 124 Attridge, Ibid. In addition, the classification of the GTr as an exoteric or missionary

tractate would require weightier evidence than the mere absence or 'toning down'

of certain "offensive elements." A more convincing case could be mounted in

favour of Attridge's position based on features such as those found in the Treatise

on the Resurrection: appeal to authority, argumentation, persuasive style and

logical presentation of the author's position, an open reinterpretation of traditional

ideas which, however, are definitely lacking in the GTr. There is no indication in

the text that the author was either 'embarrassed' of his ideas or incapable of clearly

stating his position and presenting his arguments in a logical manner. The claim that the speaker is 'devious' or intentionally misleading can only be made by projecting certain assumptions onto the document. As the text is not accessible to

anyone lacking the necessary 'keys' to the coded language and since it exhibits a

negative attitude towards the 'uninitiated', it could hardly serve as an effective

missionary tractate. The explanation for its 'angularities' must lie elsewhere. It is

125 Ibid., 255. 126 Some scholars attribute the allusive language of the document to an intent "to provoke puzzlement" for rhetorical or pietistic purposes (Standsert, Fineman), others insist on the implausibility of intentional distraction. Hans Jonas, Wilson and Koester believe that the initiate had the means to decipher the otherwise cryptic text. (C.f. B. Layton, ed. The Rediscovery of Gnosticism. Proceedings of the International Conference on Gnosticism at Yale, New Haven. CT, 1978. Vol. I. The School of Valentinus [Leiden, 1980.]) Perhaps Webber's observation is the most helpful in this context: "the purpose of a symbol is to function like a parable. It both reveals and conceals. It reveals its meaning to the believer but conceals its meaning to the unbeliever." (Robert E. Webber, Worship Old & New [Grand Rapids, MI: Zondervan Publishing House, 1994, 90]) To "activate" a symbol one must learn its meaning, internalize it through meditation and "incarnated" through action. Thus, the fact that the homily is not fully accessible to the reader is an indication of its esoteric nature. However, its vagueness is due not to a "deliberate concealment", rather to its subject matter which can only be communicated through symbolic language. 121

also interesting to note that Attridge's own structural analysis seems to contradict

his speculation concerning the document's genre. The type of structural make-up, the multilevel symbolism, and the complex arrangement he has discovered in the text, is more closely associated with esoteric than exoteric literature.

3.2.2 The GTr as an Esoteric Text

In the context of an exoteric text, the author's role is primarily didactic or

informative. Similarly, when exclusively addressing his peers, the author's relationship is reflected in the tone, the style, and content of the written or oral text. Then the speaker acts as elected or self-appointed leader, guardian of tradition, or spiritual guide. On the basis of the speaker-audience dynamics, the homily exhibits the characteristics of esoteric texts: its audience is expected to be familiar with the topic and treated as equals both in knowledge and status.

3.2.2.1 Meditation

Wilson, Grobel, Menard, MacRae and Perkins are amongst those who consider the Gospel of Truth as a 'meditation' on the main Christian Gnostic themes written for the benefit of adherents or alternatively define it as 'a meditation on the theme of the good news,' or a 'meditative treatise' on the basis of

127 R. McL. Wilson, The Gnostic Problem (London: A. R. Mowbray & Co. Limited, 1958), 157; Kendrick Grobel, The Gospel of Truth: A Valentinian Meditation on the Gospel. Translation from the Coptic and Commentary (New York: Abingdon Press, 1960); J.E. M6nard, L'Evangile de Verite. NHS 2 (Leiden: 1972), 35; Pheme Perkins, Gnosticism and the New Testament 122

the meditative style of certain sections in the text [18,Iff; 20,1 Off; 21,2ff; 38,7ff;

22,35ff; 34.,f]. MacRae calls it "a meditation on the nature of man enlightened by

gnosis".128 On closer inspection, however, it becomes clear that the overall style of

the text is much more vivid than what might be expected if its main purpose was

simple 'reflection'. Internal clues such as direct address ("that you might know..."

[32.23]; "say then, from the heart that you are the perfect day..." [32.32]) as well

as the ritual or liturgical allusions in the text, also suggest that the characterization

of the GTr as a purely meditative homily or a written meditative treatise is

unsatisfactory.

The designation of the document as a meditation seems a convenient

generalization based on a single feature, i.e. because the term 'meditation' occurs in

37.1-2: ("This is the perfection in the thought of the Father, and these are the

words of his meditation (TTeqM

however, it becomes quite evident that the word 'meditation' does not imply genre

self-definition. The above quote [37,1-2] introduces a new section in the text. The

previous unit concluded with the statement that the Father is perfect, and by

claiming that he is good and has a caring relationship with his "plantings", the

author established the link between the Father and Revelation, Paradise and Rest.

(Minneapolis, MA: Fortess Press, 1994) 1. 128 MacRae, "Sleep and Awakening in Gnostic Texts", 504. 129 The question is raised by Fineman whether 'meditation' itself can be considered a valid genre category. See The Rediscovery of Gnosis. 144. 123

The Father's action of 'planting his [plantings] in his paradise' is mirrored by the act of 'his children entering his Rest'. These two events are connected by the necessity of Revelation. The perfection of the Father is his original will and purpose, or 'his thought', which in the process of communication has broken up into 'words'. The 'Word' (Logos) and the 'words' of the 'incarnate Word' (Revealer) are together bound up in the designation 'meditation'. Thus, TTe^MA.KMeK in 37,2 clearly does not refer to the homily itself, but as part of an extended parallelism and a wordplay it establishes the connection between the Gnostic Revelation and its Source. The parallelism identifies the Logos with both the 'thought of the

Father' and Revelation, thus illustrating its transition from unity to multiplicity. At the same time, by naming it TTe^MAKMeK 'his contemplation,' in a typically

Gnostic fashion, the 'absurdity' of revelation is implied and highlighted, since its object, 'the Father's thought,' just as the Father himself, is A.TMA.KM6K

'inconceivable' [cf. 17,8].

The statement thus reflects the Gnostic view on language and communication, which is based on the observation that in the process of their expression, ideas become distorted and diluted (through the fragmentation of the original unitary thought). Consequently, the use of symbols, that is, wordless communication is preferred to convey the most profound truths of revelation.

Meditation in this context is "meaningful silence" or perhaps "guided contemplation" where the inexpressible meaning is supplied through ritual actions

and previously suggested "focus words" (in the GTr, such key terms are for

example: Name, Grace, Mercies [of the Father]). Thus, although the genre of the

GTr is clearly not meditation, certain sections of the text could, and perhaps were

meant to facilitate that form of religious expression in providing "food for

thought", i.e. focus words for later silent contemplation.

3.2.2.2 Liturgical Interpretation

The Liturgical interpretation of the GTr takes into consideration the

importance of the community as the context of the homily. The community serves both as the setting and the interpretive agent. To date, three different approaches to liturgical interpretation have emerged. The two earliest proponents of the liturgical

Sitz im Leben, T. Save-Save-Soderbergh and E. Segelberg identified liturgical allusions in the GTr and tentatively proposed a connection between the text and the ritual practices of the originating community.130 Segelberg published a survey of the possible liturgical traces accompanied by intuitive observations. Since then, very few researchers paid serious attention to the possibility of a liturgical

130 T. Save-SOderbergh, Koptiska "Evangelium Veritatis", RoB) 18, 1958,29ff.; Eric Segelberg, "Evangelium Veritatis : A Confirmation Homily and its Relation to the Odes of Solomon", Orientalia Suecana, 8 (1959), 3-42. 131 Ibid. See also: E. Segelberg "The Coptic-Gnostic Gospel"; "The Baptismal Rite According to the Coptic- Gnostic Texts of Nag Hammadi," in Studio Patristica V; ed. By F. L. Cross, TU 80 (Berlin: Akademie-Verlag, 1962), 117-128. interpretation of the GTr, perhaps because initially the debate centered on the

nature of Valentinian Gnosticism, i.e. whether it had the character of a

philosophical school or a religious organization. Although the discussion is not

completely over yet,133 the majority of the evidence supports the contention that

Valentinian Gnosticism was never "pure" philosophy but rather a religion of

revelation and redemption.134

H. A. Green's cautious acceptance and support of Segelberg's liturgical

approach is based on his own research of the sociological dynamics of Valentinian

communities.135 Green's study suggests a relatively high degree of

institutionalization of Valentinian Gnosticism and correlativity between

Apart from the occasional footnote or bibliographical acknowledgement of Segelberg's article on the subject, the liturgical approach to The Gospel of Truth is either totally ignored, or dismissed without much thought. Cullen I. K. Story, for example, terms Segelberg's description of the document as a confirmation homily "strange", and his approach "seriously lacking in substance"(Story, The Nature of Truth in "The Gospel of Truth", 167-168), and instead of a serious consideration of Segelberg's argument, arrogantly dismisses it as something fundamentally unacceptable. Segelberg himself concedes: "When interpreting EV in a liturgical way one will always meet opponents." Segelberg, "Evangelium Veritatis" 4. 133 Christoph Markschies, "Valentinian Gnosticism: Toward the Anatomy of a School" in The Nag Hammadi Library After Fifty Years. Proceedings of the 1995 SBL Commemoration. John D. Turner and Anne McGuire eds. (New York: Brill, 1997), 401438. Markschies terms Valentinus and "highly gifted teachers" who "simply did not have the right students". As a result, what started out as a school, with lectures, commentaries and discussions, with time and geographical distance, deteriorated to the level of "parlour philosophy". However, even Markschies contends, that "the community of learning seems to have implied on occasion also a community of life." His suggestion is that perhaps "one should investigate the extant reports about "sacraments" and cultic actions in Valentinian Gnosticism from this point of view." (437) 134 B. Aland, "Gnosis and Philosophic," Proceedings of the International Colloquium on Gnosticism, Stockholm, August 20-25, 1973, ed. G. Widengren (VHAAH.FF 17; Stockholm: Almquist & Wiksell, 1977) 34-73; H. W. Attridge, "What Gnostics Knew" in The Early Church in its Context. Essays in Honor of Everett Ferguson. A. J. Malherbe, F. W. Norris, J. W. Thompson eds. (Boston: Brill, 1998), 1-21 135 Henry A. Green, "Ritual in Valentinian Gnosticism: A Sociological Interpretation," Journal of Religious History (1982), 109-124. 126 institutionalization and ritualization.

More recently, David Dawson suggested that there was sufficient basis for considering the Valentinian baptismal practice as the context for the "literary and theological discussion of Valentinus' meditation".136 His argument is that the transformative revision of tradition in Valentinian texts resulting in the blurring of temporal and narrative boundaries and the shifting of focus to the metaphysical realm of the psyche as well as the significance of subconscious and unconscious processes recalls the context of ritual time and ritual space in which such processes take place. He states, that in fact,

"What for other Christians might be natural or historical drama has now become for the Valentinians psychodrama—the patterns and sequences of nature and history now unfold simultaneously within the mind of god and the minds of the Valentinians."137

3.2.2.2.1 H. A. Green

From the survey of the attempts to define the genre of the GTr, two basic trends emerge: Gnostic writings are seen either as products of Gnosis-influenced philosophy, i.e. literary tractates or as texts associated not only with the teachings of certain Gnostic communities, but in particular with their worship practices, consequently, at least some of them reflect the liturgical practices of the

136 David Dawson, Allegorical readers and cultural revision in ancient Alexandria. University of California Press (Oxford, England, 1992), 178. As in the case of both Segelberg and Gray, the observation emerges as a 'byproduct' of the author's main research. 137 Ibid., 171. community. According to those favouring the philosophical approach, the discussion ofSitz im Leben of Gnostic texts is irrelevant because Gnosticism is not a homogeneous religious movement. Rather it is viewed as a philosophical trend within mainline Judaism and Christianity consisting of a number of independent

"schools of thought" 138 answering the universal need to make sense of the world, developing as a coping mechanism in reaction to frustrated hopes (nationalist or apocalyptic expectations), or as a way of dealing with the increasingly complex world of ideas. Green addressed the dilemma of heterogeneity by indicating the parallel with Protestantism, which, like Valentinian Gnosticism can also rightly be considered a generic term despite its diverse make-up. Moreover, he argued that the Gnostic groups "developed similar structural characteristics of an institutionalized sect." Thus, by pointing out that "the institutionalization process in Valentinian Gnosticism was more advanced than previously accepted" 14° and that institutionalization is closely associated with ritualization, Green provides a sociological basis for the possibility of the liturgical interpretation of Valentinian

Gnostic texts and in particular of the GTr.

See G. Vallee, A Study In Anti-Gnostic Polemics. Studies in Christianity and Judaism, vol. 1. (Waterloo: Wilfrid Laurier University Press, 1981), 14."... Valentinian speculation is not only taken from the philosophers: it is philosophy." 139 H. A. Green, "Ritual in Valentinian Gnosticism: A Sociological Interpretation," Journal of Religious History (1982), 115. 140 Ibid. 124. Institutionalization as a sociological concept denotes the process of the formation of an organizational structure. 128

3.2.2.2.2 David Dawson

The prominence of ritually charged theological themes (e.g. the Call, the

Will of the Father, the speculation on the divine name and the significance of

names in the text) is a further indication of the likely liturgical connections of the

GTr. As seen earlier, Dawson finds the connection between the personal

dimensions of the process of transformation and the metaphors of names and

naming intriguing:

He [Valentinus] seeks to purge from Gnostic myth much of its sequential narrative structure and many of its distinctive characters and events, in order to produce a much more austere account of loss and recovered fullness, understood in part as the presence and absence of naming and the possession and loss of names.141

Dawson's conclusion is that the linking of baptism as the pivotal moment of reorientation of the self and the metaphor of the divine name is not only possible,

but also essential for the understanding the cultic life of Valentinian groups:

It becomes clear that baptism, representing the moment of reorientation, awakening, or reception of gnosis, and tied closely to the metaphor of the divine name, is a rite of initiation absolutely central to the formation and self-identity of the Valentinian communities... The Valentinian GPh [Gospel of Philip] also testifies to the centrality of baptism as the locus of saving gnosis and reception of the name.142

A document, in which Redemption, Name, and Identity are the main themes, clearly speaks to a community that is concerned with personal transformation as a joint corporate and individual experience.

Dawson, 133. 3.2.2.2.3 Torgny Save-Save-Soderbergh / Eric Segelberg

To overlook the importance of community and liturgical practices in connection with the

Gnostic phenomena is to ignore the historical evidence: the fact that the earliest sects were able to successfully "hide themselves" in the Christian Church, it is also to ignore the baptism al

Controversy in the Early Church, the anti-heretical writings, or the highly ritualized forms of the Gnostic sects that survived beyond the first few centuries.143

Gnostic texts, therefore, require a comprehensive approach, one that seeks to uncover not only their doctrinal affinities but also tries to locate them within their cultic environment.

Close to four decades ago, Save-Soderbergh came up with the suggestion that the GTr not only has a homiletic character, but that its content can only be understood in the light of the liturgical, in particular, the baptismal practice of the

Early Christian Gnostic community.144 He became involved with the text after discovering the previously missing leaves of the GTr in 1958. Save-Soderbergh noted in particular the threefold division of mankind by the author of the text, and the fact that in it one group, the "spirituals", is addressed directly. From this he

142 Ibid., 181 143 E.g. Mandaean, Manichean, Priscillinian, Cathar, Bogumil sects. In addition, one could draw attention to more recent examples for the phenomenon of a philosophy metamorphosing into an ideology of a highly organized, ritualized system. 20th century Communism, for example, developed various "sects" (e.g., the Stalinist, Leninist, Maoist, the Cuban and East-European models or versions) all based on the "sacred philosophical writings" of Marx, Lenin and their disciples. Communism, too, has developed its rituals of initiation, instruction, hierarchy and other community rituals (c.f. ceremonies of: name-giving, marriage, funeral). 144 T. Save-S6derbergh, "Die Herkunft des sog. Evangelium Veritatis," RoB, Vol. 17 (1959) 29. concluded that the text was a homily directed to a group of Christian Gnostics. The reference to the cold and warm fragrances he identified with water-baptism and chrism. Save-Soderbergh demonstrated, for example, that the "cold fragrance"

TTlCT^ei NO)a.pq e~r

OYTTAA.CM<\ McJjyxiKON TTe [34.17]. Save-Soderbergh also noted that in the

GTr, similarly to the Valentinian liturgical tradition, reference to baptism in water is followed by an allusion to chrismation: "Christ was spoken of in their midst, so that... he might anoint them with the ointment." [36.14-15] Based on the centrality of the "baptism-chrism" complex, he concluded that the GTr should be interpreted liturgically.145

Following in his footsteps Eric Segelberg arrived at similar conclusions.

Self-admittedly, their familiarity with the ritual practices of the Mandaean sects enabled these scholars to be more sensitive to subtle liturgical references within

The Gospel of Truth.146 On the other hand, Segelberg's fragmentary treatment of the subject is explained by the fact that the main object of his article is not so much to prove that the GTr is a liturgical document, but rather to disprove any close relationship between the Odes of Solomon and the GTr.'47 Although

146 Eric Segelberg, Evangelium Veritatis. A Confirmation Homily and its Relation the Odes of Solomon, OS 8 (1959) 4 Stockholm: Almquist & Wiksell, I960.: "If we did not know the externals of the Mandaean religion we would not be prepared to interpret the Mandaean texts in such a liturgical way as we do." 147 The relationship of the two documents is still under discussion. See Simone Petrement, A 131

Segelberg is aware of the difficulties of liturgical interpretation and, therefore, most of his conclusions are tentative and cautious suggestions, his insights along with those of Save-Soderbergh's provide additional support for regarding the GTr as a liturgical rather than a literary homily.

These two scholars identified in the text references to initiation in general: instruction, testing, purification, change of status, change of loyalties, establishment of a new position, guidance for conduct and belief, expectations and the benefits of the new status. These, along with specific ritual allusions: purification, exorcism or denunciation of the devil, chrisms, naming, call, turn, ascent, raising-up, opening the eyes, censing, insufflation or exsufflation, baptismal candle, Bride Chamber, ritual proclamation, acclamation, ritual kiss, as well as the symbolic use of language and gestures add up to a considerable amount of evidence in favour of the liturgical explanation. Even if one omits the less convincing items of the above list, enough remain to beg an explanation: why such a great number of ritual allusions? And why do they occur without explanation unlike other examples in the Nag Hammadi material, e.g. The Gospel of Philip

(77,9ff), The Testimony of Truth (69,9ff), The Tripartite Tractate (127,26ff) and the Valentinian fragments on baptism, anointing and the Eucharist. Is it possible to explain away these references simply as metaphors? If so, what purpose do the of

Separate God. The Christian Origins of Gnosticism, trans. Carol Harrison (New York: HarperCollins Publishers, 1984), 375-376 132 initiatory allusions serve? Without doubt, the presence and frequency of ritual allusions need to be accounted for.

Despite not delivering on its promise to provide a systematic treatment of the material, the evidence presented by Segelberg is compelling. In his article on the GTr and the Odes of Solomon,149 Segelberg surveys "the most important passages where there is reason to suspect liturgical allusions" 150 and draws attention to parallels between the liturgical terminology of the text and the known liturgical practices of the Gnostic community. The term "perfect" XHK GBOA. thus describes the fully initiated person who has left the realm of darkness after having been "enlightened" by the Saviour/Revealer. Segelberg also observes the correspondence between the reference to the process of being guided onto the path of the Truth and the preparatory acts for baptism among the Valentinians.151 In addition, he cites several passages which could readily be interpreted as liturgical allusions.

148 Segelberg, Evangelium Veritatis, 6. 149 Ibid., 3-42. 150 Ibid., 6. 151 Ibid., 6. Segelberg here cites Sagnard, Clement d'Alexandrie. Extraits de Theodore (Sources Chr&iennes, 23), 1948 (quoted Extraits), 234. 133

The following chart presents a combined list of these allusions in the GTr as identified by Save-Save-Soderbergh and Segelberg 152 in order of occurrence in the text:

TEXT Ritual Allusions

18.11 ff X.HK. eBOA- is the fully initiated faithful, "the confirmed one" 18,16-22 pre-baptismal instruction -POY^eiN - "enlightened" those who were in darkness... 18,28 the neophytes either going to receive the Eucharist for the first time, or they have just received their first Communion (Jesus as the fruit of the Tree of Life) 18,30ff Eucharistic phrase: "the result of eating the Perfect is a complete Communion-union" Communion as act of confirmation 19,10-34 the Saviour as a teacher to those who are confirmed (TCOK) 19,34-21,8 language is reflective of baptismal liturgical practice 20,30 - divesting-investiture; 20,32 - investiture 21,8-22,2 a probable reference to the giving of a name in the ritual of initiation, most likely in connection with the immersion the reference to turning (22,6) and the phrase T620 *P€T (22,18) is a possible 22,2-23,18 reference to the rite of "the raising up" 23,18-32 Hymn - may contain references to the ritual of coronation (23,23) 24,3-6 investiture, purification or exorcism and genuflexions (cf. the recurring phrase: CCDTM & — 'purify') — the possible liturgical background: investiture and bath of purification, or 25,13 preparatory acts e.g.: exorcism, genuflexions. 26,30 ff possible reference to the Bridal Chamber, allusions to "joining", "love" 30,6-12 Sleeping — opening eyes — raising up — reference to either a prebaptismal ritual (symbolic awakening to go to the baptismal water) or the symbolic description of the baptismal act 30,13-16 "opening the eyes" (Ephphetha) as a ritual act is known from comparatively early sources 30,16-23 the act of "raising up" is now attributed to the Spirit (TTTpeTTTOYNA.C

Ibid. 3-42. 134

30,27 the reference to "taste", "smell", "touch" - suggests that communion immediately followed baptism and chrism; Segelberg prefers the rendering of CD A AM e as "feel" rather than "smell" and relates it to the "touching" of the during communion; another solution is to relate the word to the scent of the communion wine or to the scent of the chrism or incense; "touch" - cf. receiving the communion "in the hands" 30,32ff three ceremonies: 1- insufflation/exsufflation; 2 - baptismal candle; 3 - turning (all known from Roman or Eastern rites); prebaptismal: exsufflation and turning; postbaptismal: insufflation and baptismal candle or lamp (symbolising the act oi "receiving the light" - (eA

36,19 the anointed = the perfect;154 the anointed is a person "filled" - the word OKEUOC; recalls Irenaeus' reference to the Valentinian formula: OKEUOI; eiui EVTUIOV

"The mingling of the sacred species - in the Roman rite, this is a simple action but one of great significance, exalting the work of the Spirit fromth e Lord's incarnation to his resurrection. The Byzantine liturgy explains it as "the fullness of the Holy Spirit." In the particular rite of Z6on, the action is that of pouring hot water into the chalice, using the words: 'the fullness of the Holy Spirit.' Now Christ is risen!" Sources: http://www.goarch.org/en/Chapel/liturgical texts/liturgy chrysostom greek.asp and http://www.vatican.va/roman curia/synod/documents/rcsynod doc 20040528 lineamenta-xi- assembly en.html 154 "The anointing oil was considered symbolic of the Light (Gospel of Philip 65:22-24, 67:2-8) 135

36,22-24 Segelberg views this section as an anti-Christian text: the vanishing unction is the result of "apostasy", i.e. from the Gnostic perspective the Christian initiation 36,30ff the imagery of breaking the seal; here the term oippayiq - TBBe can be considered as an equivalent to "chrism", "plant" and "paradise" - technical terms in the baptismal sphere 38,29 the ideas connected to the term "Name" peN "fit well into a baptismal homily" 39,19ff 41,34 aoTiaauoi; a likely reference to the Bridal Chamber (cf. GPhil 76, 122, 125-127) 42,32 MA.TN / ava;tauco - a Valentinian liturgical term 43,5ff "allusions to the baptismal realities" locate the homily at the closing of the initiation ceremony, "when the neophytes have received the chrism and are gathered with the faithful to take part in their first Eucharist." — The children are perfect, confirmed, and worthy

Eric Segelberg sorts the initiatory cultic acts into three categories: (1)

preparative155, (2) baptismal, and (3) chrismation rites. Some rites are not

explicitly mentioned, only indicated by inference, i.e., "a language is used which

may reflect the liturgical practice".156

The dominant theme according to Segelberg is the post-baptismal

chrismation. He concludes, therefore, that the GTr should be seen as a

confirmation homily rather than a baptismal homily, due to its lack of emphasis on water-baptism, and its focus on chrism. Segelberg argues that it is likely that the and the "sweet odor which is above all." (Irenaeus Against Heresies 1:21:3) The anointing seems to associated with the concept of "restoration." In the formula of restoration which is recited as part of the anointing the person declares, "I redeem my soul fromthi s age and all that comes from it" (Irenaeus Against Heresies 1:21:3). Thus the person was symbolically restored to their connection with the divine. The anointing was performed in the Name of Christ through whom the person's angel was also redeemed (Irenaeus Against Heresies 1:21:3, Excerpts of Theodotus 22:5)." Source: The Gnostic Society Library http://www.gnosis.org/library/valentmus/Valentinian SacramentaLhtm 155 The first category is represented by exorcism, ephephetha, the turning, the stretching out of hand and insufflation (this may also belong to post-baptismal liturgy). 156 Eric Segelberg, Evangelium Veritatis. A Confirmation Homily and its Relation the Odes of 136

Gnostic community separated the two acts "theologically, and probably also liturgically."157 On this basis, the delivery of the homily is placed to the point in the initiation process, when, following the baptismal rites, a feast is held during which the neophytes receive the chrism and the Eucharist. He adds that the homily is liturgical in its function rather than its content, which is "an exposition of the

Gnostic faith adapted for a special liturgical occasion, the (baptismal) confirmation feast."158

3.3 Evaluation of the Data

The above survey suggests that the liturgical approach offers a convincing arguments regarding the purpose and setting of the GTr. While other hypotheses are based on a single or a select number of features, (scriptural allusions, reflective passages, elusiveness), liturgical interpretation not only facilitates a comprehensive treatment of the subject but it is also helpful in finding a cogent explanation for the anomalies of the text. There is, however, a need to clarify the exact nature of the connection between liturgy and the GTr, that is, to place the text in its probable community setting. If the document is somehow related to a community event, it should be possible to at least speculate on the nature of the event and the type of the community based on the text and its interpretive context.

Solomon, OSS (1959) 7. 157 Ibid. 16. 158 Ibid. 16. 137

As a next step, this original cultural, historical and religious context will be explored in relation to its relevance to the proposed ritual-liturgical framework of the GTr. While Part Two of this thesis concentrated on the question of form and

Part Three on the genre of the text, the purpose of Part Four is to examine the probable function of the homily. 138

4.0 THE GOSPEL OF TRUTH AS A LITURGICAL HOMILY

4.1 The GTr within its Framework

4.1.1 Personal Dimensions

Even when the writer is anonymous and the audience is not named, there are certain markers in the text that help identity, at least in general terms, the personal dimensions of a document. The relationship between speaker and audience, or writer and reader, is reflective of the community structure and has implications as to the occasion of writing as well. This information, in turn, may be compared with known structures and events to form an acceptable hypothesis for the nature and intent of the text. The communal setting of worship requires the presence of a leader and the body of believers. They are physically separated from the mundane world and set in a sacred space and time in an attempt to make contact with the divine. Thus, those who are not within the limits of this sacred realm are considered outsiders. The close approximation and connection between speaker and audience, therefore, is characteristic of oral homilies in which a demarcation of the line between the here and now, and the outside world, has a special significance. The GTr provides a good example for this demarcation. In it we meet the speaker, the audience and hear of the outsiders. 4.1.1.1 Speaker

The speaker is an authority figure who claims to possess knowledge of the whole Gnostic system and the way of salvation: "This is the word of the gospel of the discovery of the pleroma, for those who await the salvation which is coming from on high" [34,35-35,2]. On occasion, the speaker uses the first person singular

N66IXOY [27,34] and first person plural: OYN NETGCpCpe

"stretch out hands," "feed the hungry," "give repose to the weary," "raise up,"

"awaken". He also has authority to utter a series of prohibitions [32,38-33,32]. On the other hand, the speaker professes himself to be part of the community, in some respect equal to his audience: "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 " [25,19-24].159 The speaker is fully conversant with the Gnostic system, so much so, that he is able to render a streamlined version of the otherwise complex and often confusing topic for the benefit of his listeners. He is a skilled speaker with an engaging style160 knowledgeable about the Christian faith and the

Cf. a similar example in the 39 Oration of St. Gregory (Nazianzen): "listen to the Voice of God, which sounds so exceeding clearly to me, who am both disciple and master of these mysteries..."(§ II.)..."let each one of us also speak so..."(§ IX.) "let us enlighten ourselves with the light of knowledge, and then let us speak of the wisdom of God that hath been hid in a mystery, and enlighten others" - Source: http://www.knight.Org/advent/fathers/310239.txt '60 Cf. there are various stylistic and rhetorical devices in the text: wordplay [36,13-17] (in the original Greek), hymnic sections, exclamations, direct address, etc. Scriptures as well as the esoteric teachings of the Valentinian and it seems, in particular, the Marcosian group.162

4.1.1.2 Audience

Throughout the GTr, the speaker is constantly aware of his audience.

Sometimes he addresses them directly "you, the sons of interior knowledge"

[32,38-39], or inclusively: "we must see to it..." [25,19-24]. Speaker and audience together comprise the elect, as opposed to those "whose name has not been spoken," are "ignorant," the "creature of oblivion," and the "miserable ones"

[21,30-22,1]. The speaker likens the audience to "little children.., to whom the knowledge of the Father belongs" [19,29], as opposed to those, who are only "wise in their own estimation" [19,21-22]; "It is about themselves that they receive instruction" [21,5]; they are the elect, the anointed ones, who have become perfect

[36,19-21; 42,28; 43,20]: "they themselves are the Truth and the Father is within them and they are in the Father, being perfect, being undivided in he truly good one, being in no way deficient in anything, but they are set at rest, refreshed in the

Spirit" [42,26-33]. They are "True brothers,... upon whom the love of the Father is poured out and in whose midst there is no lack of him" [43,5-9]; "his children are

161 C.f. Nag Hammadi Texts and the Bible. Index of Scripture References. Eds. Craig A. Evans and Robert L. Webb. (Leiden:, New York: E.J. Brill, 1993), also, Williams, Jacqueline A. Biblical Interpretation in the Gnostic Gospel of Truth fromNa g Hammadi, SBLDS 79; (Atlanta: Scholars Press, 1988). 162 C.f. number-symbolism, Marcosian terminology, and also Gnostic writings with which the author was, most likely, familiar: The Tripartite Tractate, The Gospel of Thomas, The Gospel of 141 perfect... it is children of this kind that he loves" [43,21.24]. The speaker implies that a process has taken place, whereby they were transformed from 'ignorant children' to mature, responsible members of the community, passing from the state of ignorance to knowledge, from lack of perfection to perfection, from fear and confusion to unity and purpose.

The audience seems to consist of two groups. From the manner the speaker addresses them, we can distinguish between an immediate and a wider circle of people. When they referred to in general terms, usually as "children", the whole community is meant, including the speaker. In other instances, it seems that the address is more focused, e.g. when the speaker gives and exhortation: "so you, do the will of the Father, for you are from him" [33,31,32]; or "say then from the heart that you are the perfect day and in you dwells the light that does not fall."

[32,31-33,24]. Some of these exhortations are apparently meant for individuals from whom community leadership is expected (or is it in fact because Redemption is a higher mystery that of those initiates more is expected, or is it perhaps also a sort of initiation into the priesthood?). Teaching, caring for the ill and needy, in material and spiritual sense, was usually the responsibility of the deacons, although originally it was meant to be the duty of all believers to care for each other. From the mention of the leadership responsibilities along with some exclusively male references: "you are the sons" [32,38], the "true brothers" [43,4]

Philip, The Hypostasis of the Archon On the Origin of the World. and from the fact that there is no explicit indication of female presence, it might be

postulated that either the audience is all-male, or at least those directly addressed

•I £T

are. It is also conceivable however, that the male-language reflects the Gnostic

notion, that becoming perfect means "becoming male".164

4.1.1.3 Community in the GTr

In the GTr exclusivity and the special status of the adherents is intimated by the reference to "those who know" vs. the "ignorant"; those who "have the call" vs. those "whose name has not been spoken". The hierarchical structure is sensed in the speaker-audience dynamics: the speaker has the authority to interpret the tradition and to give instruction to his audience 32,3 1 ff at the same time reminding them of their own responsibilities towards others. This community consciousness is strikingly prominent in the GTr, especially when compared with other Nag Hammadi texts. 1) In it the addressees are urged to "speak of the truth"

On the other hand, as J. A. Cabaniss (in his book Liturgy and Literature. University: University of Alabama Press, cl 970.] p.3.) observes, based on the description of Justin's account of early Christian community and worship service, that often the whole group was denominated "brothers" or "the people". The word "brothers" was also frequently used in the New Testament to designate members of the Christian church. The leadership of the community, and in particular those presiding in the assembly comprised most likely exclusively of males. 164 See The saying in The gospel of Thomas attributed to Jesus: "I myself shall lead her [Mary] in order to make her male, so that she too may become a living spirit resembling you males. For every woman who will make herself male will enter the kingdom of heaven." ([GTh 114] in John S. Kloppenborg, Marvin W. Meyer, Stephen J. Patterson, and Michael G. Steinhauser. Q/Thomas Reader. Sonoma: Polebridge, 1990.) The categories of "male" and "female" are used to represent the polar principles of Gnosticism. An emphasis on "maleness", therefore, simply indicates that the transformation of the physical and earthly into the spiritual, heavenly has already taken place. In other words, the author is speaking to the elect, the perfect, lacking any quality of "femaleness", regardless of their biological sex. On this 143

(32,35), help the stumbling, the sick and the weary. That this activity is restricted

to within the community is indicated by the negative command: "do not strengthen

[those who are] obstacles to you (33,23-24)." 2) In addition, the individual is seen

in the context of a group: although the call is individual (22,3-13), those "to whom the knowledge of the Father belongs" (19,30) are usually referred to in the plural,

as "you, (the sons of interior knowledge)"(38,39), "they (the children... to whom the knowledge of the Father belongs)" (19,28-35); and 3) It is "in the midst" of the

"true brothers"165 that "the love of the Father is poured out" (43,5f).

4.1.1.4 Personal Transformation and Tradition in the GTr

In the GTr we encounter both the concept of personal transformation in the context of social identity and the reference to transmission of tradition: perfection equals "fusion", the transformation from multiplicity to unity (25,31; the state of the individual before receiving the call is characterized by blindness, isolation and terror (28,32-30,2) while the elect is in repose in the midst of the community, surrounded by "the warm love of the pleroma" (41,10fi]. Having received knowledge, the Gnostic then is urged to "speak of the truth with those who search for it" (32,35). That this is not meant to be done indiscriminately is clear from what follows: "Do not strengthen (those who are) obstacles to you... For the subject c.f. Marvin w. Meyer "Making Mary Male: The categories 'male' and 'female' in the Gospel of Thomas" in New Testament Studies 31 (1985) 554-70. 165 (NICNHY NA.MH6) — the Coptic plural is inclusive and does not necessarily imply an all-male lawless one is someone to treat ill rather than the just one" (33,19-33,25). A

"conversion" in the form of a voluntary decision-making is required:

enlightenment is a result of a conscious search for the truth. The audience is

described as the elect who nonetheless actively participated in the process of

becoming perfect, by "rejecting other things", "destroying the devil" (33,13fi).

There is an assumption here of the person's ability to distinguish between what is

to be rejected and what is worthwhile, indicating doctrinal limits and an alignment

between the value system of the individual and the teachings of the community.

This alignment takes place during the process of initiation.166 Mystagogy is also

part of the process of facilitating "a radical reorientation of consciousness"167 or as

social transformation.

4.1.2 Language and Style

Beyond the speaker-audience dynamics the language and the style of a text

group. 166 In traditional or premodern societies the ritualization of spiritual and social transformation is quite evident. Rituals as means of ontological transformation can function on both the individual and the communal level. Some rituals operate on both levels at the same time. The rite of passage ritual, for example, is considered an individual, existential experience, but it is sanctioned and standardized by a group of people, whose responsibility is to pass on and regulate the rituals. Certain rituals, e.g. rituals of initiation are communal in nature and imply an organizational and hierarchical structure. Against the argument that, because in Gnosticism there is an emphasis on individual transcendence, Gnostic communities were probably less cohesive than their Christian counterparts, Henry Green remarks on the important role of ritual in the continual socialization of new and old members. "New members had to be recruited, their worthiness assessed and arrangements made for the dissemination of teachings. Social control had to be maintained and group solidarity had to be promoted." (Henry A. Green, "Ritual in Valentinian Gnosticism," 109- 124) 167 Ibid., 342. 145 is influenced by such factors as the occasion of delivery, the purpose or function of the homily, the liturgical environment, the credal and ritual background. In turn, all or most of these factors will be reflected in the homily.

4.1.2.1 Exclusivist Attitude

The most striking stylistic feature of the text is its exclusivist attitude.

There is an absence of anything that might be interpreted as 'invitation' to join a certain group or a certain ideology. The addressees are already part of the elect; the exhortations are directed toward a group of insiders rather than outsiders, as seen in the counsel "Do not become a dwelling-place for the devil, for you have already destroyed him" [33.19-21]. At the same time, a sense of separation or distancing is attested by the derogatory comments with regard to those who do not belong to the community: "How is it that these miserable ones have no name, [how is it that] they do not have the call?" [21.38-22.2]. This is definitely not the language of inclusion or invitation. Moreover, the audience is urged to focus its energies inward: "Be concerned with yourselves" [33.11] and keep away from what they have left behind when they joined the community: "do not be concerned with other things which you have rejected from yourselves" [33.13-14].

Sometimes harsh, strong language is used to emphasize the seriousness of the message: "Do not return to what you have vomited to eat it." [33.15-16], or opposite word-pairs highlight the separation between "us" and "them", those who belong and those who do not (joy vs. terror, emptiness vs. fullness, wisdom vs. foolishness, fragmentation vs. unity, darkness vs. light, etc.).

Mirroring Valentinian beliefs, mankind is made up of three groups of people: those who "have no name" [21.39] because they are material and have no hope (and no desire) of salvation; those who are "the elect", the spiritual men,

"whose name he knew in advance" [21.26] and to whom salvation belongs; and finally "those in the middle" [17.35], who, however, cannot remain in their intermediate state indefinitely but have to choose between the two opposite final state: oblivion or return to one's roots. The familiarity between the speaker and his listeners is conveyed by the exclusivist style: their affinity is stressed but together they disassociate themselves from those outside of their belief-system.

4.1.2.2 Limited Accessibility

The exclusivist attitude of the GTr is further attested by its limited accessibility. Accessibility here refers to the cognitive element of the 'encounter' between speaker and audience. The speaker's natural aim is to communicate with his audience. In the case of the GTr, however, it is clear that just as the present day audience is unable to fully appreciate its content, the text was probably equally inaccessible to most of its contemporaries, who were unfamiliar with the speaker's community or religious environment. When the coded language is the result of shared beliefs and experiences, it is unnecessary for the speaker to reiterate the 147 obvious to his audience. The author of the GTr assumes that his audience is familiar with number symbolism, the symbolic interpretation of hand gestures, with multiple-level symbols and what they signify: X(OCDMe(book), CK6YOC

(jar), CTOI (fragrance). Similarly, Gnostic 'technical terms' are used without explanation: TTA<\NH; / rrAdvr] (Error), Ma*.eiT; TTTHpq" (the All). The Gnostic version of "salvation history" is recounted, from beginning to end, but only in its barest outlines. The document creates the impression that the intended audience consists exclusively of the elect, who have already received instruction and possess knowledge and experience, thus there is no need for the speaker to dwell on details or to explain everything. This would explain why the content of the homily is more a reflection of the occasion of the delivery than of the community's belief-system.

Whatever their conclusions, most researchers agree that the GTr is full of allusions, obscurities. Whether they believe that the allusive style stems from the author's intention of "provoking confusion,"168 puzzlement in order to incite debate, inspire thought or whether it points to intentional ambiguity, the acknowledged obscurity and veiled or cryptic language of the GTr renders the document inaccessible to anyone other than the person who fully shares the belief- system and modes of religious expression with its author. 148

4.1.2.3 Style and Intent

The main question, in other words, is whether the text is prescriptive or descriptive. Since the primary intent of the author does not seem to involve imparting novel information to his audience, perhaps the GTr has captured a

"cultic moment" in the life of a community. The presence of the hymnic material in the document, whether pre-existing or created by the author himself, indicate a liturgically oriented literary form. Although it might be argued that the text is simply influenced by the liturgy or ritual practices of the group, its structure, inner progression, and the concentration of ritually charged elements strongly suggest a specific liturgical setting. Certain passages invite the assembled congregation to respond, either with resolve (cf. 17,28-29), or endorsement of a statement (20,28), perhaps with the recitation of a known formula (23,18), or a promise (32,31). The conversational style denotes a planned interaction between speaker and audience.

Thus, every time, the homily is presented to individuals who identify themselves as the Elect, the text evokes the appropriate response. Similar liturgical dialogues have been suggested to be present in the canonical Apocalypse169 and in Gnostic literature, e.g. the Apocryphon of John (Codd. II, IV).170

168 See G.C. Stead's and R. Mortley's contribution to the discussion on the topic in The Rediscovering of Gnosis. 144. 169 U. Vanni, "Liturgical Dialogue as a Literary Form in the Book of Revelation" in New Testament Studies 37 (Cambridge: Cambridge University Press, 1991); J. Ruiz, "Betwixt and Between on the Lord's Day: Liturgy and the Apocalypse" in The Society of Biblical Literature Seminar Papers (Atlanta: Scholars Press, 1992). 170 MacRae, "Sleep and Awakening in Gnostic Texts", p. 505. 4.1.3 Ritual Dimensions

Ritualization of Valentinian Gnosticism did not take place in a vacuum.

Christian Gnostics, like other elitist groups or movements during the course of history, were not necessarily separatists, although they considered themselves in a privileged position within the larger community. Some already participated in the basic Christian initiation rites or sacraments, such as baptism, and the Eucharist,171 but exclusivity created a need to either reinterpret or supplant these initiation rites to effectively mark the neophytes' entrance into the select group, and their passage into a higher level of spiritual attainment. Thus, ritual expression became a reflection of the person's religious identity.

The symbiosis of theory and practice, theology and ritual can be demonstrated through a survey of select concepts and their ritual expressions.

Dawson mentions one such example: the Valentinian reflections on the divine name. The inadequacy of language to capture and express divine reality combined with the premise that everything that exists can be named, necessarily leads to the conclusion that there must be a way to manifest the reality of the divine besides catachrestic language. The act of breaking through the barrier of the

171 That is exactly why water-baptism, as an easily identifiable Christian initiation rite (along with the eucharist), loses its prominence in some Gnostic communities, although both might be retained in a reinterpreted form (purification, sacred meal/ heavenly banquet). Anointing (chrism) assumes a more prominent place in Gnosis than in orthodox Christian circles. The ritual of Redemption (apolytrosis), and the "Bride Chamber" are more uniquely Gnostic in character, just as are the "cultic kiss" and the prophetic ordination." 172 Dawson, Allegorical Readers and Cultural Revision, 153-166. 150 divine and the earthly realms is assigned to Jesus, who, in his capacity as the Son, becomes the Revealer of the Father and his will. While the act of revelation is part of salvation history in traditional Christianity, Gnostic Christians locate it in ritual time by creating a temporal ambiguity, a blurring of differentiation between past, present and future. As Dawson demonstrates, this effect is achieved by the use of allegory and means, that

What for other Christians might be natural or historical drama has now become for the Valentinians psychodrama — the patterns and sequences of nature and history now unfold simultaneously within the mind of God and the minds of the Valentinians.173 The only setting in which this can take place is the setting of ritual time and ritual place. These, as symbolic universes, represent the realm where the meeting of sacred and human becomes possible. Similarly, when specific moments of chronologically measured time open into the sacred realm beyond time, they become tempocosms or occasions for ritual transformation. Here belong junctures of communal or personal life, ecstatic, visionary experiences, initiation. Gnostic texts evidence the concept of merging time and space when they hint at repeated patterns and the fundamental oneness of macrocosm and microcosm. m

173 Ibid. 171. 174 The concept of the "heavenly court" as an archetype of worship appears already in the prophetic literature of the Old Testament and again, in Hebrews [Ch.9] the Tabernacle as a Holy Place fashioned after the heavenly pattern. Sacred space and sacred time is a prerequisite of any worship although it need not be a geographical location or a set time. Spiritualized religions hold that any place and any time can be transformed into an appropriate setting in which sacred activity might take place. See Acts 16,25ff, the 151

4.1.3.1 The Five Seals in the G7r

(1) Baptism—as a ritual of initiation becomes a fitting venue for the

Gnostic Christian to experience the intersection of the two separate realms. The

"name" in this, ritual context becomes not only a representation of the Father, but of reality itself. Thus, receiving a name is equivalent to receiving life, rebirth into an authentic form of existence. On another level, by sharing the name of the Son, the initiate unites with him and by proxy with the transcendent reality, the Father.

This moment of "reclaiming Paradise lost" or "returning to one's source" takes place in baptism and originates in the Gnostic concept of "history" as a circular cosmic event of original fullness followed by lack and the "eschatological" recovery of fullness.

Since in the GTr the "name" is a key concept and seems to be central to the author's purposes, it is more than likely that the homily is in some way related to the baptismal ritual. In Valentinian Gnosticism baptism does not necessarily mean a water-rite. Water-baptism can be part of the initiation process, but it usually involves additional rites as well. Segelberg attributes the lack of direct references to the Gnostic 'first seal' or the ritual of to the fact that the GTr is "a homily, for use at confirmation, an act probably in time and space separated from the baptism in water".175 Others postulate that since the Gnostic ceremony claims to represent a

175 Segelberg, "Evangelium Veritatis", 42. 152

higher level of initiation, baptism, as a "lesser rite", has already taken place in the

context of the entry into the mainstream Christian community. The tendency of

some groups to demote or reinterpret this rite, is also attested by a number of

Gnostic writings.176 It seems more likely, however, that the function and setting of

the homily made it unnecessary for the speaker to employ direct reference to any

rite. Thus, the section between 23,18 and 24,12 may contain an indirect

recollection of a purification rite, since 23,18-23.33 reads like a hymn, similar to

baptismal hymns, such as the Odes of Solomon. Furthermore, the above hymn is

followed by what seems a Marcosian baptismal formula: "purifying them, bringing them back into the Father, into the Mother, Jesus of the infinite sweetness" [24,6-

7]. The mention of the Holy Spirit [24.1 Off], immediately following this formula is probably an allusion to the fulfillment by, or confirmation of, the Spirit,

accompanying water-baptism (cf. both NT and Gnostic texts), since here the

connection with Chrism is lacking.

Supplement 2c [42,1-43,19] of A Valentinian Exposition (NEC XI,2) is part of a tractate, which "appears to offer a catechism for initiates "into Gnosis," and concludes with prayers related to rites of initiation, baptism, and Eucharist."

177 The liturgical supplement On baptism "explains the efficacy of the "first baptism " (40,38; 41,10-11.21; cf. 42,39) which conveys "the forgiveness of sins"

176 See The Gospel of Philip 73:16-18; 73:2-8; 74:13-22. 177 The Coptic Gnostic Library, Nag Hammadi Codices XI, XII, XIII, Charles W. Hedrick gen. ed. 153

(41,11-12,21-23) and enables the one baptized to withstand the powers of evil (cf.

40,13-17). The first baptism is said to be that of John (the Baptist) at the Jordan, which signifies the descent to the world (41,28-35). Apparently, it is, at the same time the ascent from the world into the Aeon (41,35-38)." Perhaps not coincidentally, most of these themes also appear in the GTr: "forgiveness" [35,37],

"destroying the Devil" [33,20], as well as the twin theme of descent/ascent. Since the sleep-call-awakening sequence in Early Christian and Gnostic literature is generally regarded as an allusion to a pre-baptismal ritual, as such, it too, belongs to the "first seal". In order to receive the sealing, the 'soul' must become a conscious and willing participant in the event.

(2) Chrism—the GTr has extensive references to the "second seal" of initiation. The ointment used in chrism originates from the Father [36:19]; it is the mercy of the Father (TTITCD2C ne TTNA.e MTTICOT);178 Christ is the one who anoints [36,14-16], and chrism is a seal [36,31].179 Anointing results in, or is a sign of, perfection [36,24]. Those who participate in the Father's mercy become 'the

(New York: E.J. Brill, 1990), 91. 178 The phrase is a play on the two similar Greek words for 'oil' and 'mercy', but the meaning coincides with GPh's "gift". 179 The word 'Seal' [TOXDBe | TOOBG] is the equivalent of the Greek onueia 'means of identification, the mark of ownership also carries with it the protection of the owner'. Jn 6:27; Rv 7:3 (on the practice of marking with a seal on the forehead in the cult of Mithra: Tertullian, Praescr. Haer. 40). Eschatological cf. Ezek 9:4ff; Is 44:5; PsSol 15:6, 9; 4Esdr 6:5f; 8:51ff. As a symbolic expression it describes those who enter the Christian fellowship as being sealed with or by the Holy Spirit Eph 1:13; 4:30; 2 Cor 1:22; the Holy Spirit in this case is a "guarantee" of the believer's future inheritance or "possession". Figuratively a) 'that which confirms, attests or authenticates; b) as a term for baptism cf. 2 CI and Hermas. 154

Truth' [42,25] they possess incorruptibility and perfect light [43,10-12] also [35,4-

5];. chrism is "baptism in the light" in 31,13ff, Voice and Light represent the

creator Spirit. This Spirit "gives birth to life, thought, understanding, mercy,

salvation and the powerful spirit" in the Gnostic believer.

The tangible, ritual nature of anointing is supported by the references to

both 'fragrance' and 'fragrances' [TTICTA.61 / NiCT*ei] [34,10ff]. The description

of the audience as the Father's sweet fragrance, and the emphasis on the topic

suggest that the speaker might be addressing a group of people, who were recently

anointed. They still possess the sweet fragrance that is symbolic of Grace and the

Holy Spirit and perfection. The immediacy of the experience allows the speaker to concentrate on the symbolic meaning of the ritual act. He reminds the participants that the true initiator is Christ, the source of the ointment is the Father, and although the 'sealing' takes place within the community, each individual must account for his own worthiness or lack (36,13-36-34).

(3) Eucharist—the GTr contains a few likely references to the third seal', a sacred meal, comparable to the Christian Eucharist. Certainly, the Gnostic

Eucharistic terminology and its symbolic interpretation are there. Segelberg points to such themes as "Jesus as the fruit of the Tree of Life" coupled with the idea of the Perfect achieving union with the Redeemer through partaking of "the fruit". In this extended metaphor, the Cross becomes the Tree of Life and Christ the "fruit of 155 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"

[18,25-32]. Thus, Eucharist is the reversal of its archetype, the Genesis story of the

Fall. In Gnostic fashion, however, no judgment is pronounced on the participants, it is the "fruit" itself that in one instance causes destruction, in the other, becomes the source of life. Life is dependent on nourishment and characterized by growth.

In the GTr the Pleroma is the place for receiving nourishment and growth [41,12].

Rudolf explains that the "flesh" and "blood" of Christ for the Gnostic "word"

(logos) and "Holy Spirit" is understood as a celestial pair of aeons. "He who has received these, has food, and drink, and clothing."

That is to say, the recipient is in the possession of perfection and eternal life.180 The "cup of prayer" is full of the Holy Spirit, and it belongs to the "wholly perfect man". Two Valentinian fragments, Liturgical Supplement 2d and 2e_ On the

Eucharist, provide us with more detail: they contain liturgical prayers for a pneumatic sacrament, apparently celebrated as a Eucharist [43,20-22]. The initiate is consecrated to "do the [the Father's] will" [43,31-34], and receives completion

"in every (spiritual) gift and every purity" [43,34-36].181 Similarly, in the GTr, the audience is urged to "do the will of the Father" [33,30fJ. As well, they are said to

Rudolph, Gnosis, 241 Nag Hammadi Studies, XXVIII, 95 be the recipients a whole array of spiritual gifts from the "infiniteness and

sweetness of the Father" [31,17ff].

(4) Redemption—The fourth seal has been described as a complex set of

rituals involving anointings, formulas and other ritual acts. As the earlier analysis

has shown, Redemption is the central theme of the GTr. Since Redemption for the

Gnostic means the release of the soul from the bounds of matter and form, and the return to its origin, in other words "ascent" to the Pleroma, as Rudolph remarks,

"With this object in mind Gnosis is primarily concerned with a man's personal destiny; expressed somewhat differently: the eschatology of the individual, i.e. the doctrine of the fate of individuals after death, is of , i on primary importance.

The GTr as a homily on Redemption, is more than a narrative of salvation history.

At its core, the personal ramifications of the divine act of Revelation are examined. The resulting direct style, along with the conscious elimination of unnecessary doctrinal or narrative detail, suggests a liturgical setting for the homily.183 Another indication for the significance of the main topic: Redemption,

182 Rudolph, 171 183 A later dualist group, the Cathari ("pure") provides an interesting and illuminating parallel to the Marcosian Redemption ritual and perhaps points to some sort of connection between the two religious movements. (The suggestion of a possible connection through Priscillianism between the Marcosians and the Cathari have already been raised by , Chronicon II. 46-51. Dialog. 3,Iff. Referred to in passing in W. Moeller, History of the Christian Church A.D. 1-600. Transl. from German by A. Ruthefurd. (New York: Macmillan & Co., 1892), 443.) The preoccupation of Cathar religious practice, too, was directed toward releasing the soul fromth e body and returning it to its source. (On the Cathari cf. A. Borst, Die Katharer (Stuttgart, 1953); M. Lambert, Medieval : Popular Movements from Bogomil to Hus (London and New York, 1977); Christine Thouzellier, Catherisme et Valdeisme en Languedoc (Louvain and Paris, 1969), et al.) Similarly to Marcosian belief, Redemption was achieved through the work of the Holy Spirit. 157 is in 31,15ff, where we find the list of five gifts of the Father: thought, understanding, mercy, salvation, powerful spirit; in connection with the five aspects of Redemption [31,25ffJ: the Redeemer became a way, knowledge, discovery, support and immaculateness. In the same section, following the exhortation, the list of five prohibitions [33,1 Off] reflect the five aspects of

Redemption and the activity of the Redeemer [in 31,28-35]:

Both groups aimed at absolute perfection. They had a similar attitude toward the canonical book of . While rejecting most of the canonical scriptures of the few they did value and use was Revelations. In the Gospel of Truth also, we find evidence of the familiarity with this canonical book. Due to the similarities the social dynamics of the Cathars might also throw some light to the make-up and practices of earlier Gnostic groups. In we can observe the evolution of two groups: the believers and the perfect. Although the small elite were considered the leaders of the community they had constantly to prove themselves worthy. The most striking parallel between the two groups is related to the Marcosian ritual of Redemption (apolytrosis) and its equivalent, the Cathar consol'amentum. In G. Leff s description: The great dividing line between the perfect and the believers was the reception of the consolamentum: the initiation rite of spiritual Baptism by the laying on of hands that admitted the recipient into the ranks of the perfect. It was usually performed after a year's probation and the full revelation of Cathar teaching, which was not accessible to the ordinary adherents. Once received, the consolamentum remitted the consoled's sins and the consequences of the soul's imprisonment in a body, reuniting his soul with his spirit in heaven and releasing him from Satan's rule It was then that his testing really began. Any lapse into forbidden sins / and for the Cathari they were all equal / meant the loss of the consolamentum both for the sinner and for those who had been consoled by him. He could be reconsoled only after severe penance. But so long as he remained firm to his obedience, he was effectively among the saved, one of the perfect, and revered as such by ordinary believers. For the latter a special consolamentum was administered before death to remit their sins and bring salvation; should they recover, a further consolamentum was needed. The consolamentum thus conferred a Gnostic/like certainty of salvation. (Cf. An Encyclopaedia of Religions, ed. M. Eliade. s.v. "Cathari") 158

Five gifts of Five aspects of the activity Five aspects Five prohibitions the Father of the Redeemer of Redemption thought way to those... gone astray return do not return to former things understanding knowledge for the ignorant Gnosis do not become moths mercy discovery for those who enlightenment do not be worms search salvation support for the wavering strength do not be a place for the devil powerful immaculateness for the perfection do not strengthen the collapsing spirit defiled

(5) Bridal Chamber—There are several allusions in the homily to the fifth seal, which represents the return to, and unification with the Pleroma. However, since all these allusions point to a future experience, the homily is most likely addressed to initiates on the threshold of the Bride Chamber. The text identifies the place of Rest with the Pleroma. Both are symbols of Paradise, described by the same terminology: unity, joy, celebration, completeness, perfection. The Bridal

Chamber is the culmination of the initiation ritual, it is the objective of the ascent:

"It is necessary for the totality to ascend to him..."[21,20]; "...having come to be in the resting place... it is in it that I shall come to be." [43,1-3].

Isenberg's tentative proposition, that perhaps sometimes the term Bridal

Chamber is a "covering term" for the whole of the initiation, is supported by the analysis of the GTr and its ritual dimensions, since "what one expects to be connected with Bridal Chamber also appears in reference to Eucharist (GPhil 159

58,10-14) or baptism184 and chrism (GPhil 69,4-14)".185 Even in the Valentinian

two-tiered system, partial completion of the initiation was not judged sufficient.

The soul's destination depended on how far it progressed in the earthly symbol of

ascent, the initiation process.

(6) Miscellaneous Rituals—In addition to the five main ritual categories,

Segelberg186 claims to see in the text veiled references to such rites as:

exorcism [33,1921]; ephphetha (the opening of the eyes) [30,14], receiving the

light [ 18,17ff; 30,36ff, 36,11], exsufflation and insufflation [30,34; 34,25; 36,28].

It is difficult, however, to state with certainty whether any of the above references

relate to actual ritual actions or they are simply part of the overall metaphorical

language.

4.1.3.2 Sacramental Symbolism in the GTr

Most Gnostic symbols reflect their reinterpretation of Genesis and the re- evaluation of traditional Christian beliefs. The key symbols in their mythical systems are drawn from the Old Testament story of Paradise and the New

Testament report on Jesus. The inherited metaphors are often synthetised into uniquely Gnostic sacramental symbols

184 C.f. The Tripartite Tractate [128,36-129,4]: "(baptism) is called 'silence' because of the quiet and the tranquility. It is also called 'bridal chamber' because of the agreement and the indivisible state of those who know they have known him. It is also called 'the light,' but those who have worn it are made into light." (Compare with the author's remark in the homily's last section, regarding the need to refrain from speaking any further.) 185 The Nag Hammadi Library in English, 140. Several of these occur in the GTr, such as the Tree, Fruit, Kiss, Name and

Call. The presence of these complex sacramental symbols, in addition to the many ritual allusions, further strengthens the argument for the ritual Sitz im Leben of the text.

4.1.3.2.1 The Tree

In Gnosticism the universal symbol of the Tree is filtered through the

Judaic and Christian interpretations. The universal symbol for a connection between the material and the transcendental realm appears in Genesis as a split symbol: the Tree of Life and the Tree of Knowledge, and in the New Testament as the Cross. As I. S. Gilhus notes,

In Gnostic religion, the symbol of the Tree draws together different levels of existence, structures the Gnostic conceptual universe and formulates the Gnostic world-view. It is both sensory and ideologically determined, with its roots in human biology and its branches in Gnostic ideology... A distinction can be made between two different forms of the symbol, one where weight is laid on human biology and another where weight is laid on personalization... To a certain degree, a distinction is made between the Tree of Life and the Tree of Knowledge, either as conjunction or as contrast. When the two trees complement each other they represent stages in the process of acquisition of knowledge, but when they oppose each other they represent the contrast between spiritual life and biological life.187

In the GTr not only the mythical and the doctrinal material appear in a

186 Segelberg, "Evangelium Veritatis", 17-37 1871.S. Gilhus, "The Tree of Life and the Tree of Death: A Study of Gnostic Symbols" in Religion (1987) 17, 338. 161 condensed form, but also do the metaphors. Thus, the Cross assimilates the symbolic meaning of both the Tree of Knowledge and the Tree of Life. The word

"tree" [TTOJHN] is used in the phrase "he was nailed to a tree" twice, first in the context of revelatory knowledge and generation (18,22ff), then in the context of descent / ascent, instruction, perfection, election (20,25ff). When the Cross is named, it is in apposition to eternal life (20,26-33). In the Coptic manuscript the cross-monogram or crux ansata combines the sign of the Cross (or its Greek abbreviation, the Ro combination) and the hieroglyph sign for Life (the Ankh)

1 RR visual symbol of the life/death polarity and the hope of eternal life as a result of the redemptive act of Jesus.

4.1.3.2.2 The Fruit

Exploring the application of tree symbolism in Gnostic writings Gilhus finds, that the Tree is not only a cognitive symbol, but also has cultic connotations.

It is either a ritual symbol or a symbol with ritual aspects. In Gnostic religion the

Tree as symbol is usually connected with oil or chrism, but it may also be associated with the eucharist. In the first case, it is part of a male system of symbols with meanings in the continuum from seminal generation to spiritual perfection. When the Tree is connected with the Eucharist, it may be identified with the Tree of the Cross and associated with Jesus or with the Trees of

188 On the history and use of the Cross Mark, see Finegan, J. "The Cross" in The Archeology of the 162

Knowledge and Life and associated with the spiritual Eve. Spiritual generation,

perfection, and the effects of eating the fruit of the Tree (receiving form [27,17],

receiving sonship [27,14] receiving name [27,18]) are concepts that not only occur

in the text, but occur in the context of this multilevel symbol. Gilhus observes that

This spiritual generation is seen in contrast to carnal generation. The first gives form, the second does not....The Tree of Knowledge is the tree from which Adam ate... created death for those who ate of it. In other words, the Tree of Knowledge is here made equivalent to a Tree of Death.... The contrast between form and lack of form is further interpreted as a contrast between being a son or not, which is a typical Valentinian concept of man as a female creation lacking form, who must be begotten again by the male in order to receive form. It is a main point in the theology of the Gospel of Philip that one must become a son to receive salvation... The giving of form is effected through the chrism, which comes from the Tree of

Most of the above ideas are found in the GTr. When one receives the

chrism he is made perfect (25,34), acknowledged as a child of the Father, and his

fragrance (33,39-40,35). Although the homily does not spell out the polarity

between female / male generation, the fact that while it completely ignores one

side and places undue emphasis on the other, exemplify its fundamentally male-

bias.191 The image of the rootless, and consequently, fruitless tree illustrates the necessity of spiritual nourishment (28,16-24). The formula that follows [in 30,24-

New Testament (Princeton: Princeton University Press, 1978), 220-260. 189 Gilhus, 338 190 Ibid, 340-341. 191 The latter is explained by what Turner called the "sensory" and "ideological poles" of symbols in Gnosticism. Thus, as Gilhus points out, in relation to sacramental chrism, "the Tree of Life is associated with sperm (on the sensory pole) and with forming, being a son, maleness, asceticism, 163

31] suggests an Eucharistic context.

Another Gnostic writing, the Megale Apophasis explores the physiological foundation of the symbol while in the GTr its abstract form is apparent. This exposition views man as an unformed creature developed as a foetus in the womb, allegorically described as the Garden of Eden. In the 'garden' the child 'neither takes nourishment with the mouth nor breathes with its nostrils'. To be completed, man must be both generated and nourished.192

In the GTr aside from the obscure reference to 'the Mother' in the context of a likely baptismal formula, the Father is said to be the one who assumes total responsibility for his children. He 'begets' them [17,29], "breathes into them"

[30,34], establishes ('plants') them in his paradise [36,35f] where they receive

'nourishment and growth' [41,1 Off]. The male-oriented language of the text is a further clue for an institutionalized setting, and a probable ritual application.

4.1.3.2.3 The Kiss

A possible mystery influence can be seen in the obscure reference to the elect "participating in the face of the Father by means of kisses" (41,29ff), especially in view of its context, i.e. (1) the possible Eucharistic allusions to nourishment, growth, rest, (2) the following hymn-like section in praise of the

Father and (3) the anticipation of unity. The passage is reminiscent of the spirit and salvation (on the ideological pole). Ibid., 348. (mystery-religions inspired) Gnostic rite recorded by Epiphanius. The initiation ritual is attributed to the and consisted of (1) a sacred meal (the bread as the symbol of the fruit of the Tree), (2) a ceremonial kiss on the head of a Serpent, a symbolic union with the heavenly counterpart, the reception of gnosis and life.

The ceremony ended with (3) a hymn to the Father Above.193 In the Gnostic myth the spiritual Eve talks to man in the guise of the Serpent from the Tree of

Knowledge.194 By eating from the tree, man gains the ability to distinguish between good and evil, i.e. "spiritual reality and its material shadow"195 This process is sometimes called awakening, enlightenment or spiritual healing, while the tree(s) together with the Serpent, as vehicles for the Spirit and illumination combine to represent spiritual ascent. Gilhus notes that in Gnostic symbolism

192 Ibid., 339. 193 Gilhus, ibid., pp. 342-343. 194 The parallel is quite interesting especially in the light of another 'coincidence': Serpent(s) mounted on a rod, an ancient multilevel symbol, has somehow metamorphosed into the Coptic crozier. Led into the light following the episode of the ordeal, which usually took place in the dark, is a recurring theme in the descriptions of mystery initiations. Beside the hierophant, the main guide, there were several others, of the already initiated, who also aided the neophytes in their initiatory journey. One such person was the 'herald,' often depicted with a torch or a wand (the caduceus), others took part in the dramatic enactments or assisted at the rituals. It is interesting to note the likely connection between the appearance and function of the caduceus and the crozier, "the staff of authority," used in Coptic liturgy. On the probable connection between these ancient symbols f A.J. Butler, The Ancient Coptic churches of Egypt, vol. 2. (Oxford: Clarendon Press, 1884), 217-231. The caduceus and the crozier seem to be esoteric symbols of enlightenment through divine revelation and consequently, symbols of authority. The cone-shape of the staff symbolizes the downward movement of descent, on the top of the staff the cross represents the means of revelation (Cross=Tree of Life; the two serpents are symbolic of both the upward movement of ascent and of duality (male / female; good / evil; darkness / light, etc.). The five knobs on the staff are stylized representations of the fivepoint s where the two serpents and the staff intersect and likely symbolize the five stages of ascent, (perhaps the 'five seals' or the 'five stages of initiation'). 195 Ibid., 339. 165

Jesus in the role of illuminator is never fused with the Tree, as the spiritual Eve was, rather he becomes identified with the Serpent.196

The reference to "kisses" therefore, could either mean (1) metaphoric language, to illustrate the love between the Father and the Elect, or (2) refer to a ritual kiss of a symbolic object, such as the crozier, or to (3) the Kiss of Peace, that according to Hyppolytus was given at the conclusion of the initiation rite, symbolizing membership in Christ, while in the Eastern Orthodox rites it is part of the Eucharist. The latter explanation is, however, the least likely since, according to the text, the interaction takes place between the individual and the Father, or his symbolic representative ("participating in the face of the Father") and not between the members of the community. Also, the passage has no reference to peace or reconciliation, rather, it implies a ritual (worshipful) gesture.

Even if there is no direct connection between the text and the Ophite ritual background, as Gilhus remarks,

The eating of the fruits of the Tree, realized in a sacrament or implied in a myth, has several related meanings: to awaken the soul... to discover lack of spirit and acquire saving knowledge, expressed as an anticipation of the spiritual union with the co-image of the fallen soul. The last meaning points to the Valentinian sacrament of the bridal-chamber and makes the Eucharist a natural expression of the Gnostic ritual pattern related to the spirit/fertilization symbolism.197

In the closing sections of the GTr the Bridal Chamber language and

Ibid., 339 Ibid., 343. 166 symbolism (Kiss, Love, Seed, Union, Sweetness of the Father) anticipates the final stage of initiation. Notwithstanding the male-oriented character of the text, the symbolism has retained its sexual overtones.

4.1.3.2.4 The Name

Among the symbols related to the Genesis story belong the Name and the act of naming. In the Old Testament account, God's action in naming is part of the creative process (Gen 1) while the episode of Adam naming the animals and finally his female counterpart is associated with his search for a suitable companion. The biblical story is a suitable archetype for the Gnostic ritual of call and naming culminating in the Bridal Chamber. The ritual sequence combines the elements of the two Genesis episodes (Gen 1 and 2). In the ritual the initiator acts as a representative of the Father. The elect is (1) called (acknowledged), (2) brought to the initiator / "name-giver" (raised up), (3) receives a name and (4) through a transcendent or ecstatic experience, spiritually unites with the Father.

Thus, name and naming belongs to the sacramentally charged symbols that have their origin in the Genesis story. 167

4.1.3.2.5 The Call

In the GTr the Call is mentioned in connection with the bestowal of

198 names. The Call and subsequent Naming symbolize the beginning of a new life, and such can be associated with the rite of baptism. In accord with the overall scheme and symbolism of initiation, similar to the newborn, the purified person is given a name.

The hierarchical dynamics between those giving and receiving names are also worth noting. One has to be in a position of authority in order to bestow a name. According to this logic, the being possessing the highest authority is 'self- named'; therefore, the only way to learn his name is through revelation.

The GTr contains all the above ritual subtleties: the name of the Father is invisible, hidden [38,16-21; 39,3-8]. It is bestowed upon the Son, along with his authority [38,11-15] who in turn calls and names the elect. The process is equated with the giving of life: the Father "begets the Son" [38.10-11], the Son gives life to the elect. The two types of persons in the world are "the one who does not exist"

[39.11-12] and "the one who does exist" [39,15] "with his other name". Cullen I.K.

Story calls attention to the fact that "neither Schenke nor Till show by translation the presence of the adjective KG, "other, also,' which is found in the form TTe

The subsequent association of the Call with Logos leads to the attribution of redeeming function to the Logos. 168 distinct from that one received from parents in the cosmos"199. The close parallel to Rev 2.17: "a new name written on the stone which no one knows except him who receives it" (RSV) implies a comparable ritual context. The giving and receiving a name, therefore, is a formal acknowledgement of election [22,5ff ] of ownership /belonging [21,13; 22,20] and of a new identity [32,31m. This "call" is tied to the preparatory ritual. The "Redeemer" calls, those that respond are said to

"awaken" or "become sober".

Other ritual elements in the text include the "raising up" (as part of the awakening), the "turning" (symbolic of the return to one's true origins), and the

"ascent" (as part of the call and naming). These are accompanying elements of the main five rituals and might be repeated several times during initiation.

4.1.3.2.6 Additional Liturgical Elements

In addition to the above the GTr hints at the ritual use of language, gestures and ritual objects. There are hymnic sections [23,19-33; 25,10fJ; the ritual use of names (in the call) and perhaps in the context of anointing, accompanied by the laying on of hands (c.f. the reference to the Father's name being "over the heads" of his emanations [38.16ff) ; human ritual sounds (in connection with the

Marcosian alphabet-speculation) as well as sounds made by objects (in 34,9 the combined allusion to fragrance, smell, sight and sound is a possible reference to

199 Cullen I.K. Story, The Nature of Truth in 'The Gospel of Truth' and in the Writings of Justin 169 the sound of the bells attached to the censer); 31,36 alludes to ritual hand-gestures

(utilizing the ancient method of counting on fingers).

4.1.4 Initiatory Features in the GTV-

Based on such clues as the function of the speaker, the status of the audience and the perceived purpose of the homily, a pattern emerges from the text that parallels the pattern of the rites of transformation.

4.1.4.1. The Five Steps of Transformation in the Homily

The emerging picture of the cultic event behind the GTr is that of a five- step process consisting of: (1) Separation — (those who search for the Truth, i.e. have decided to join the Gnostic group, are physically and psychologically set apart from the "creatures of oblivion"); (2) Reorientation — (a state of "being in the middle": physical and psychological instability, characterized by ignorance, threat, fear, anguish); (3) Incorporation — (acceptance into the community through individual and communal rites followed by acclamation of full membership (the initiates are called "true brothers"); (4) Instruction — (through explanation and exhortation the long-term effect of the transformation is ensured);

(5) New Status /State of blessedness (a state of joy T6AHA; P^cpe and love t^.r^.TTH; an experience, connected with a ritual space, a place symbolic of the

Martyr, 35 expected eschatological event, culminating in the restoration of the elect to their original state of unity. The five-step pattern of initiation follows a universal model of transformation.

4.1.4.1.1 Step One: Separation: 'Stripping'

Step One of initiation consists of the physical and psychological separation of the initiates from the mundane world. For the duration of their common experience, they are transported into ritual space and ritual time. If the premise is correct, the GTr, as an initiation homily would allude to 'spaces' in either physical or psychological sense, as the loci for the spatial and temporal phases of initiation: departure (gathering and preparation), and interim place (testing and ordeal), and place of arrival (incorporation, new beginning), the GTr, indeed, provides certain clues for both temporal and spatial dramatic progression200, such as: starting out

"from the Father" both the elect and the 'emanations' or 'spaces NMA.6IT201-

[27,12-13; 19,28-30; 20,23]; waiting [34,36ffJ; while they are waiting there is

Dramatic progression signifies a sequence of time, a chain of events, and a development in the 'plot' of the presentation. 201 The terminology is suggestive of a definite place (TMA) symbolic of the primordial state of unity, therefore, also the ritual place of unification, the Bride Chamber. The identification of this ritual place, the final destiny of the initiate with the Pleroma in The Gospel of Truth provides a further confirmation for the statement, that the text contain references to Gnostic ritual. See Irenaeus, Adv. Haer. 1, 1.7.1 as quoted in Turner, "Ritual in Gnosticism," 162: "..the bridal chamber is the entire Pleroma the spiritual beings... will enter into the Pleroma..." Irenaeus also mentions the "mystic rite with certain invocations designed to effect a spiritual marriage, mirroring the syzygetic union of the pleromatic asons, in a bridal chamber prepared beforehand." Thus, the expected eschatological event of the reunification with the All, is somehow symbolized through the ritual of the Bride Chamber. 171 testing and training [18,17]: "enlightened those who were in darkness"; [29,29-

30]: "they, who were in the midst of all these disturbances"; progression

[18,19]:"he showed them a way"; [19,3If]: "having been strengthened, they learned..."; [22,7f]: "if he is called he turns... and ascends to him" and arrival at the place of Rest [19,33b-34a].

In the GTr the movement of the 'spaces' MM6IT is at the same time symbolic of the fate of the individual. They "moved away" from their origin

[22,23], which is the All [TTTHpi]. Therefore their destination is also defined as the All and the process as a 'bringing back,' a 'return,' a 'repentance'. The presentation of the cosmogony of the homily is both circular and progressive: from protogony to apokatastasis; in-between we find a sequential account of the story of

Redemption with occasional flashback from the vantage point of the homily, which is the threshold of the Bride Chamber: "this is the place of the blessed, this is their place" [42,37-38].

The dramatic movement, symbolic of the return involves both the physical and the psychological level. The physical space is the building or some other location where the initiation takes place, such as the scene of the wanderings of

Error, the ordeal of the initiates, and the dramatic episodes. There is also a sense of a gradual progression towards a more sacred place where the rituals are conducted, and finally, to a location that is identified as "the place of Rest". On the 172 psychological level, the movement is from alienation to incorporation. The listeners are first compared to little children, in a state of alienation and confusion.

They require instruction, in order to become perfect, mature members of the community.

Separation from the mundane realm, is also indicated by the polarization between the audience and those, who are not involved in the process of transformation. The phase of 'stripping,' in the sense of discarding one's previous affiliation and identity is alluded to by references to purification, and repentance.

The sense of alienation between the two realms is further illustrated by the dualistic terminology of the text: e.g. darkness/light, ignorance/knowledge, deficiency/perfection, sickness/health, blindness/sight and the call to reject one's former way of life and stay away from anything that might jeopardize the new status.

4.1.4.1.2 Step Two: Reorientation: 'Liminality'

Step Two of initiation is the stage where the realization of the need for transformation takes place. In the state of 'sleep or 'drunkenness' one is devoid of feelings. In a state of ignorance' one does not feel the need to learn. On the other hand, the 'newly awakened' individual becomes aware of surrounding danger both

9ft9 physically and psychologically and, therefore, is prompted to action, to change.

"Anguish, terror, dread, darkness, fog, emptiness, ignorance, forgetting, drunkenness, nightmare This phase of the initiation is generally characterized by physical and emotional stress. In the context of initiation as rebirth, it is symbolic of the trauma of the embryo prior to birth, i.e. the "passage through the birth-canal". It is also the symbol of temporary descent to Hades.

The so-called nightmare-sequence, [29.Iff] and other references to 'terror,'

'instability' in the GTr, are reminiscent of the ordeals of initiation.203 Whether the state of distress and disorientation was achieved through physical and psychological preparation such as fasting, isolation, and hypnotic suggestion, or, as some claim, in the Eleusinian rites, with the help of certain potent substances or stimulants, this stage of the initiation is usually accompanied by dramatic and visual effects204. It is not inconceivable that the depiction of the "nightmare- sequence" is more than rhetorical device. The vivid imagery, the range of emotions might describe collective hallucination: i.e., anxiety [chasing/being

— all these terras are symbols of natural man's sorry plight in this foreign world until he is supernaturally illumined by the gospel which is essentially a reminder of his origin". Kendrick Grobel, The Gospel of Truth. Translation and Commentary (New York: Abingdon Press, 1960), 41. 203 See the description by Plutarch, On the Soul, quoted in Stobaeus, iv, as translated by George E. Mylonas, in his Eleusis and the Eleusinian Mysteries (Princeton: Princeton University Press, 1961), 246-65, "The soul [at the point of death] has the same experience as those who are being initiated into great Mysteries... At first one wanders and wearily hurries to and fro, and journeys with suspicion through the dark as one uninitiated: then come all the terrors before the final initiation, shuddering, trembling, sweating, amazement..." 204 The stage of'intuition,' of the mystery initiation is described as follows: "...strange and amazing objects presented themselves to their sight, the place often seemed to quake, and to appear suddenly resplendent with fire, and immediately covered with gloomy darkness and horror. Sometimes thunders were heard, or flashes of lightning appeared on every side. At other times hideous noises and howlings were heard, and the trembling spectators were alarmed by sudden and dreadful apparitions." A Classical Dictionary, s.v. "Eleusinia." - In The Pagan Background of Early Christianity W.R. Halliday notes that "the terrible sights, which so affected the initiate, appear to 174

chased], pain [striking and receiving blows] disorientation, instability [sensation of

falling or flying], impairment [lack of strength], fear [sense of threat], aggression

[killing ones' neighbours], and guilt [being stained by blood] resulting from

preparatory fasts and various other methods of sensory deprivation and mind

control. The accusation against Marcus, the Valentinian Gnostic leader included

the allegation of using magical powers to entrap the gullible:

Marcus, maker of idols, observer of portents, Skilled in and in all arts of magic, Whereby you confirm your erroneous doctrines. Showing wonders to whomever you lead into error, Showing the works of the apostate Power, Marvels... (Adv.Haer, XVI.6)

Part of the ordeal stage of initiation is characterized by some sort of trial .

In the GTr reference is made to those, who are "in the middle". These individuals

are said to be in danger of'being captured' by Error. The Greek equivalent of term

used here ( alxpaAorn^eiv ) has a double meaning of 'capture' (as a prisoner of

have included a revelation of the Lower World." Ibid. 259. 205 Since it is a well documented fact, that prolonged sensory deprivation (or certain stimulants/hallucinogens) have an enhancement effect on the senses, it is perhaps admissible to speculate, that some sort of preparation (most likely fasting and sensory deprivation) was part of the Gnostic initiation as well. For more on the effects of these preparations on the sensory organs, see Monica Vizedom, Rites and Relationships: Rites of Passage and Contemporary Anthropology. Sage Research Papers in the Social Sciences, series no. 90-027 (Cross-Cultural Studies Series). (Beverly Hills and London: Sage Publications, 1976), including an extensive bibliography. Also Chapters III and VI in Wasson-Hofmann-Ruck, The Road to Eleusis. 206 In primitive initiations the test often consist not only of physical trial, but also of sexual temptation symbolizing the test of character of the initiate. Ancient and modern literature has preserved countless of such initiatory themes. Cf. the plot of Gilgamesh to alienate Enkidu from his natural environment, thus depriving him of his strength (with the aid of a priestess of Ishtar); or, the alluring song of the syrens in Homer's Odyssey, and the multiple tests of the heroes of myths and fables. 175 war) and 'carry away' / 'mislead', 'deceive'. The dramatic scene conjures up the image of a group of neophytes waiting to be called, huddled together, not only being threatened by Error personified, but also being tempted to 'go astray.' The episode of the ordeal, therefore, represents both a threat and a temptation. The idea is supported by two further facts: (1) immediately following the above scene, the

Revealer-figure appears and "shows the way" to the light,207

(2) 'waiting' seems to be a recurring theme in the text: "While they hope, for which they are waiting, is in waiting... then, at that time, the pleroma is proceeding to come..." and they are greeted by "the light. The scenario of a group of initiates wafting in darkness, then being led into the light would effectively convey the experience of ordeal and enlightenment.208 An additional argument for the possibility of an actual ritual act representing the ordeal phase of initiation is the trace of the complementing ritual act, the acclamation of worthiness. Since one can only be deemed worthy after passing some sort of scrutiny or test, at least in

Perhaps the section 33,8-33,32 is an allusion to the test-episode of the initiation. There is a clear warning against backsliding, ("Do not return..."); against weakening ("If strength acts thus, it becomes even stronger do not strengthen those who are obstacles to you who are collapsing...") There is also encouragement to endure: "you are the understanding that is drawn forth," "[S]o you, do the will of the Father, for you are from him... He has taken cognizance of the things that are yours that you might find rest in them." — In addition, the reference to the initiates' "worthiness" (43,20-21) indicates that they had to be tested and proven acceptable before allowed to join the community. 208 Aziz S. Atiya characterizes the physical environment of the Coptic rites and ceremonials as generally awe-inspiring. Darkness is part of the effect. "In a Coptic church you come into low dark spaces, a labyrinth of irregular openings. There is little light from the narrow windows... In this inspiring atmosphere, the ancient Coptic liturgy offers one of the most impressive scenes of Christian antiquity." In ,4 History of Eastern Christianity (London: Methuen & Co Ltd, 1968), 126- 127. its "classical" form, initiation requires the presence of both these ritual elements.

The fact, that both are mentioned in the GTr (threat and worthiness) attests to its initiatory character.

The positive side of the initiates' experience at this stage is the

Reorientation, taking place primarily still on the psychic level of 'primary mentation', that is, with the aid of symbolic representation and symbolic action. the GTr relates the Gnostic myth in a manner, reminiscent of a cultic drama.209

Before they could be received into the community, the participants have to be instructed in the basics of their new faith. Since the text is the product of a

Christian Gnostic group, it should reflect their unique interpretation of the traditional narratives. As expected, the main device of reorientation in the GTr is the reinterpretation of familiar parables and episodes from the life of Jesus. Thus, the text identifies the Redeemer figure with Jesus while at the same time reevaluating his redemptive role210 specifically the significance of the Cross 2H

However, since Error is a negative figure, a polarity exists between the two main symbolic levels: the mythic and the relational, that prevents the full identification of audience (and/or participants) with the experience. This partial identification is a powerful dramatic tool. Humanity has the same roots and origins as Error, i.e. the All (Pleroma). It can identify with the feeling of alienation, ignorance, and the need for searching to recover ones' roots, however, unlike Error, humanity is provided with hope. Thus, the search of Plane necessarily ends in confusion, while the search of the elect leads to discovery. 210 The act of Redemption in Gnosis lacks any atoning qualities. Rather than being portrayed as a 'sacrifice' for the sin of mankind (cf. Rom 3,25; Ef 1,7), Jesus is introduced as "the Christ", the illuminator of "those who were in the darkness" (GT 18,170. Such metaphors as "the fruit of the knowledge of the Father," or "the published edict/will of the Father" are also devoid of sacrificial connotations. 211 The crucifixion is perhaps the most symbolically charged dramatic element in the text. In this episode "various disparate symbols are collapsed into a single image" (see Perkins, Gnosticism and There is no need for the speaker to reiterate the identity of the Revealer /

Redeemer figure. Also, well-known episodes of his life can be recalled through simple dramatic representations, such as 'Jesus as teacher,' a "restful and leisurely guide" [19,18], thus portrayed as a counterbalance to the confused and aimlessly wandering Error. It is quite plausible, therefore, that the Jesus-scenes included a mixture of iconic portrayal and enactment of the complete Redemption myth as demonstrated by such episodes as: the "awakening" of the Redeemer, his ministry, and his glorification. The idea is supported by the text, since it is the "Spirit" who acts as the agent of awakening [30,18] not, as one would expect, the

Revealer/Teacher/Redeemer. A possible interpretation of the scene of the

"awakening by the Spirit" is the reference to the historical event of the earthly

919

Jesus getting in touch with his real identity and vocation on one level, while on the other, it is symbolic of all subsequent "awakenings". Therefore, the new members are exhorted to "raise up" and "awaken" others [33,6-7]. Another, more likely, explanation of the peculiar episode [30,17ff] is, that the scene depicts the resurrection-event The thus 'awakened' Jesus becomes the source of true Gnosis.

(By resurrecting Jesus, "[H]e [the Spirit?] gave them [the disciples?] the means of knowing the knowledge of the Father and the revelation of his Son." [30,24-26f) the New Testament, 161.). 212 The concept of the Redeemed Redeemer was introduced by R. Reitzenstein. On the same subject, See also, Rudolph, Gnosis, 121ff, 338. 213 See the reference in the canonical First Letter of Peter [lPt 3,18m to the role of the Spirit in the Resurrection: "He [Christ] was put to death in the body but made alive by the Spirit..." The latter explanation seems to be supported by Gnostic revelatory texts claiming to contain secret teachings the resurrected Jesus passed on to his disciples during the 40 days before his ascension.214

This device of superimposing different meanings on a single image(is frequently used in the GTr. As a result, the line between symbol and referent becomes blurred. Also, the distinction between the various levels of interpretations is obscured. Another illustration of this device from the text might be the ritual of divesting/investiture (putting on robes of immortality) [20,30-35]. Although those/who are still under the power of oblivion are said to be "stripped naked"

[20,37], they can expect to be 'robed' with immortality through their identification with the person and fate of the redeemer.

The multiple layered symbolism of the descent/ascent motif is also apparent. Again, it is only the redeemer who descends. This descent can be seen as the incarnation, and possibly the descent into the realm of the dead, or both at the same time215 The Revealer subsequently ascends to the Father. Since the Revealer is portrayed as the archetype of the Gnostic believer, in the ascent, he is followed

214 See the following examples of revelatory discourse: The Letter of Peter to Philip, (NHC VIII,2) The Gospel of Mary (BG 8502,1), The Apocryphon of John (NHC 11,1,111,1, IV, 1, and BG 8502,2). Also, the remark of The Gospel of Truth with regard to the resurrected Jesus: "he, again, spoke new things, still speaking about what is in the heart of the Father, having brought forth the flawless word" [31,9-13]. 215 Unfortunately, at this crucial point a line is missing fromth e text at 21.1. However, it might be relevant that the New Testament (lPt 3,18-19 and 4,6) also mentions Christ's descent to the realm of the dead, in order to save "the spirits" of those, who lived prior to the act of Redemption. "[h]e went and preached to the spirits in prison" [3,19b]; "so that they might be judged.- in regard to the 179 by the Totality, made up of the "elect", "his own", those, whom "he enrolled in advance" [21,23-24]. This also presupposes their prior descent, as particles of the

Totality ("it is necessary for the totality to ascend to him [the Father] and for each one to receive what are his own" [21,1 Off and 21,20ff]).

The scenes from the life of Jesus present a threefold picture. As an agent of

Redemption he is:

Revealer Tree of Knowledge; Book of Life, Will of the Father; Teacher encountering opposition / acceptance, giving instruction; Redeemer via descent / ascent.

Other scenes depict the redeemer as the Good Shepherd [31,36ff], who rescues the sheep from the pit, and who is searching for the one lost sheep, to complete the number of the elect . The parable of the lost sheep was most likely accompanied by, or enacted with the aid of hand-signals, since the concept of completion or becoming perfect is apparently based on number symbolism217. The parallel image of the Good Shepherd rescuing the sheep that fell into a pit, completes the double metaphor of outward (communal) vs. inward (individual) restoration.

Still to this second phase belongs the scene of the jars , [25. Iff] (the jars

body, but live according to God in regard to the spirit." [4,6b] 216 A symbolic meaning of this episode might be that the number of the elect as written in the Book of Life is preordained. The Redeemer's role is to gather all those who belong to the elect. This would explain the unexpected value of the one against the ninety-nine. 217 See n. 353., in Kendrick Grobel, The Gospel of Truth. Translation and Commentary. (Abindgon Press: New York, 1960), 130-131. 218 The vivid and extensive illustration of the so-called jar parable' seem to recollect an earlier 180 are examined and discarded if not standing up to the test) along with some kind of visual representation of the "double-edged sword" [26,Iff]. As multilevel symbols they refer to both present and eschatological events219:".. .for such is the judgment which has come from above. It has passed judgment on everyone" [25.36-21,1].

A survey of the visual and dramatic material suggests that Step Two

(Reorientation: Liminality) dealt with the whole of the Gnostic cosmology / anthropology. The visual symbols, or dramatic scenes, depict episodes relating to protogony (original state, followed by chaos through soteriology (in the Gnostic sense as the arrival and activity of the Revealer), to eschatology (matters pertaining to the fate of the cosmos and of the individual). To present, as it were,

'in a single package1 the essence of a belief-system to an audience again, is a characteristic feature of all initiations. The explanation being that the principal purpose of this stage of transformation is the reorientation of the initiates through indoctrination.

visual episode or dramatic scene. There is a "disturbance" among the jars, following the utterance of a "sound" [26,5ff]. Since we are informed, that the sound or "Word became a body" [i.e., the Word is personified] the allusion is, that it is this person by whom the jars are examined, emptied, filled, purified, resealed or destroyed, depending on their given condition. Subsequently, the gloss [36,13ff] of the second structural unit, provides an even clearer interpretation of the scene by making the connection between the symbolism of the jar episode and the "mercy" or "the anointing of the Father." 219 The present tense highlights the finalityan d immediate effect of the act of Redemption. With the coming of the Revealer, the eschatological event has commenced, the 'judgment,' the 'separation,' as well as the 'restoration,' 'reunification' have already begun. 181

4.1.4.1.3 Step Three: Incorporation: 'Resolution'

The next phase incorporates the initiates into their community through ritual participation. The GTr speaks of its audience as 'little children,1 who are transformed into 'sons,' 'perfect children,' who are 'worthy of the Father' [43,20].

The references to 'being known' and 'being glorified' are most likely allusions to ritual elements, such as 'the call,' 'the bestowal of a new name,' 'confirmation' (of election), 'anointing,' and 'spirit baptism'. As seen earlier, Valentinian Gnosticism distinguished between two levels of initiation and accordingly, two sets of rituals, baptism, chrism and Eucharist constituted the lower level of initiation, while

Redemption and the Bridal Chamber were considered higher mysteries. In the GTr the incorporation of the participants into the community has already taken place, although they have not yet fully completed the process of transformation. What is still ahead of them is the symbolic return to Paradise, the Rest, the union with the loving Father, i.e. the ritual of the Bride Chamber.

4.1.2.1.4 Step Four — Reinforcement: "Instruction*

Step Four, the stage of Reinforcement through Instruction, takes place on the threshold of the place of Rest. The GTr makes perfect sense as initiation instruction: its narrator speaks with authority, guides, explains, exhorts, and recalls pertinent elements of the Gnostic myth, linking them with the initiatory experiences of the neophytes. At the same time, he justifies and reinforces the 182 beliefs, rules, and expectations of the community. This is also the stage when the initiator has an opportunity to put past and future into perspective. The structural analysis indicated that the GTr is preoccupied with the subject of Redemption. It is not surprising therefore to discover that the fourth initiatory stage of Valentinian

Gnosticism, exactly where the homily seems to be located, is known as

Redemption.

4.1.2.1.5 Step Five—Consolidation: 'Equilibrium'

Step Five is the phase of Consolidation and Equilibrium since the goal of the transformation process is the "final reconciliation of paradoxes. Pairs of opposites are presented to highlight their paradoxical nature, but also to propose some sort of future reconciliation between them. In the GTr this reconciliation is illustrated by the origin and dissolution of Error, and the final reconciliation within unity [25,12ffJ: "within knowledge he will purify himself from multiplicity into unity, consuming matter within himself like fire, and darkness by light, death by life". Although the culmination of Redemption is only an eschatological hope, the

Gnostic believer has the privilege of experiencing a foretaste of the Rest through the Bridal Chamber ritual. At the end of the GTr the author identifies the setting of the homily: "This is the place of the blessed; this is their place!", and since the bride-chamber is a veiled mystery, he remarks: "it is not fitting for me, having come to be in the resting-place to speak of anything else". Early Christian 183 catechetical and mystagogical writings indicate that it was a common practice to keep the particulars of the rituals from the candidates. Cyril, Archbishop of

Jerusalem in the Prologue to his Catechetical Lectures reminds his readers:

"if a Catechumen ask thee what the teachers have said, tell nothing to him that is without... if he hear anything from the believer: both the Catechumen becomes delirious..., and the believer is condemned as a traitor. But thou art now standing on the border: take heed, pray, to tell nothing out... Thou was once thyself a catechumen, and I described not what lay before thee. When by experience thou has learned how high are the matters of our teaching, then thou will know that the Catechumens are 00ft

not worthy to hear them.... because (his) ear is unworthy to receive."

Secrecy concerning the sacraments intended to foster reverence, and to increase the anticipation of the candidates. The GTr does not break this traditional

'code of silence' either. The Elect might be "worthy" to enter into the Bride

Chamber, but describing the actual rite to them beforehand, would be both irreverent (43,1-2) and impossible, since what takes place there is a transcendental experience, and as such it is "beyond words". 4.1.4.2 Implications

The above survey on the ritual dimensions of the GTr clearly suggests that the author of the homily is specifically interested in the ritual aspects of the cultic life of the community. The density and condensation of symbolic language, ritual allusions and liturgical elements support the proposition that the text is not only

220 St. Cyril, "Procatechesis", 12., in Nicene and Post-Nicene Fathers. Series II, 170 Vol. VII. Source: http://www.ccel.org/fathers2/NPNF2-07/Npnf2-07-05.htm 184 influenced by the cultic background but that the likely Sitz im Leben for the homily is a cultic event. From the conclusion that its intended setting was collective rather than private follows that any interpretation which does not take the worshipping community into account is questionable. As corporate ritual context plays an important role in the proper understanding of the text, any generic classification of the text must also include an analysis of its ritual/liturgical function and impact within the gathered community for which it was intended. Since the most likely cultic event that combines the various individual rituals alluded to in the text is the

Gnostic initiation, the notion that the GTr is an initiation homily, needs to be tested against the basic pattern of transformation.

As an initiatory text, the GTr deliberately employs ambivalent language when speaking about the activity of its central characters. The work of

Redemption is shared by Jesus/the Redeemer and the Gnostic, who is also empowered to "awaken" and to "teach". The GTr, as an initiation homily, addresses the initiates at the high point of the ceremony, reminding them (and the other members) of their maturation process, where they were, how far they have progressed and why. The speaker also reminds his audience that they are going through the initiation in imitation of a similar process, which is taking place on the cosmic level. Thus, there are subtle hints of parallels and opposites: Error's wandering and the initiate's ordeal experience is similar, however, while Error's wandering ends in destruction, the elect receives "eternal" existence. The "fully initiated" Gnostic is to assume the role of the Redeemer in order to lead others to

Gnosis, through "opening their eyes" to the Truth.

The enigmatic ritual of the bridal-chamber is an ideal setting for the culmination of the ritual transformation. The bridal-chamber ritual represents the mimetic nature of the sacramental event. The descent of the Revealer as Truth personified is mirrored in the ritual ascent of the Gnostic: through the lower mysteries he receives life and form, in the bridal-chamber he joins with the Truth.

Thus, by way of ritual and sacrament the Gnostics found a way to transcend this world.221

Truth as the object of the homily points to the Gnostic claim to secret, esoteric knowledge.222 The author shares with Hellenism the idea that Truth is an

'unveiled reality'. That the unveiling of reality is not simply a learning process is

221 On the bridal-chamber ritual as a sacramental mystery See J. J. Buckley, "A Cult-mystery in The Gospel of Philip." in JBL 99/4 (1980) 569-581. 222 Angus Hall in Strange Cults (New York: Doubleday, 1976) observes several themes running through the phenomenon of cultism. His conclusion is that the success of esoteric groups lies in their offering to meet the fundamental human need for "a sense of identity, discipline, knowledge and power." Hall goes on to say, that "the knowledge people seek in cults ... consists of 'truths' that are presented as either more profound and mysterious than the allegedly superficial and utilitarian learning available in the schools, or simply true where the schools' teachings are false." The GTr, too, addresses these fundamental human needs: the audience are the "elect" [21,2], they are given certain guidelines for living [32,31-33,32], they are described as "having knowledge" [22,9] and their privileged position empowers them to overcome even death [42,1-22]. Through the "living book" a secret knowledge is imparted to the elect few [22,35-23,10]. 223 Cf. n.3. in Cullen I.K. Story, The Nature of Truth in "The Gospel of Truth" and in the Writings of Justin Martyr. NT Supplements Vol. XXV (Leiden: E.J. Brill, 1970), 195: "The word aXf\de i a is likely an privative noun from the verb Xavdave i v - 'to escape notice, be unseen, unknown'. Thus, the derived noun \t\Qr\ 'forgetfulness' underlies the theory of 'remembrance, recovery', dvapvria i g i.e. of antecedent knowledge or Truth, expounded in Plato's Meno (81-86). The word aAride la thus means essentially 'that which is NOT unseen or veiled,' or 'that which IS uncovered'." The GTr describes the process of enlightenment as "awakening" 186 clear from such phrases as: "they knew, they were known" [19,33] intimating that the elect are not only acknowledged but are also judged: "the judgment which has come from above. [It] has passed judgment on everyone" [25,35ff]. Initially all are judged deficient. However, some are purified and perfected, others perish [c.f. the parable of the jars 25,25f].224

The similarity between the perceived nature and function of the GTr, and what social anthropology defines as "initiation instruction"225 points to the possibility of defining the document as an initiation homily. The role of the speaker in the GTr is comparable to that of the hierophant226 of the Mysteries, to the expositor227 of the medieval mystery plays or to the chief initiator of tribal

[29,32ff] as from a sleep or intoxicated stupor [22,17ff] and a 'return' [38,3] or a 'bringing back' [35,20ff] i.e. the rediscovery of unveiled reality. 224 Note the relationship between the Greek aAfideia / aXri^ivog the Egyptian 'maa' [to see] / the goddess Maat, one of the judges in the Egyptian Book of the Dead, and the Coptic pair: Me / MH6 [truth, justice] indicating the process by which the Truth is brought to light. It is the grace and will of the Father that prompts a person to engage in an earnest search for the Truth [16,3 Iff; 37,21ffJ. The openness for the acceptance of Gnosis is taken as a sign of election [19,27ff, 21,2ffj. The one who "is called... hears, answers and ascends..." while during the process he is also being purified and perfected. 25 Abingdon Dictionary of Living Religions, s.v. "Initiation." "Intellectual instruction... is often used to justify the creation of an 'elite' distinct from profane folk, or is required by the growing complexity and disharmony of culture. We can note, in fact, a tendency for the most intellectualized forms of initiation to express the most dualistic, Gnostic types of religion..." 226 During the course of initiation into the Eleusinian Mysteries, the initiates, or "mystae had to take an oath of secrecy, which was administered to them by the mystagogus, they received some kind of preparatory instruction, which enabled them afterwards to understand the Mysteries which were revealed to them in the great Eleusinia." See A Dictionary of Greek and Roman Antiquities, s.v. 'Eleusinia." The Gospel of Truth suggests a similar role for the speaker: following a summary of the earlier ritual / liturgical experiences, the speaker introduces the new ritual and gives meaning to the experience that will follow. 227 Cf. Among others, the following interesting parallel in Peter W. Travis' Dramatic Design in the Chester Cycle (Chicago: The University of Chicago Press, 1982): "...an extradramatic figure, the Expositor, serves as the New Testament exegete explaining the figural significance of the events to initiations. 25.20ff, and 43.Iff describe the setting or the vantage point of the

homily (i.e. the place of oral delivery). In ritual terms it is the stage prior to

entering the 'place of Rest' which is a place symbolic of the eschatological unity 229

and the 'place of the blessed' [TOTTOC —24,25ff, 42.20ff; 42,37; 43,15].

This is something the initiates have yet to experience. From this threshold,

the speaker looks back and recalls the starting point of the 'journey' of discovery.

Next, the listeners are reminded of scenes from the Gnostic myth: the origins and

wandering of Error paralleling their own confused search. The powerful language

of this section suggests actual dramatic performance: perhaps some sort of an

enactment of the confused search of Error, hindered by fog [17,12; 17,31]230 who,

at the same time, malevolently tries to entice and capture "those in the middle"

the audience." Ibid. 80. Also: "In Pagina XII the Expositor retraces within his homiletic gloss the graphic outline of each preceding episode: the intended effect is that both the scene and its significance etch deeply into the audience's memory. Pagina XIII employs a somewhat similar exegetical device, this time glossing events in anticipation of their accomplishment..." Ibid. 170. 228 2 9por ^ exanlpje 0f this kind of instruction, see Paul Radin, Primitive Religion, 298-300. Radin describes the concluding speech of the ritual initiation, given by the chief medicine-man, as being "one and the same time a statement of its symbolism as a drama and its social-religious function." Ibid. 299. 229 The section: 40,30-41,10 describes the stage in spatial terms, as "a place of establishment,' employing abstract imagery, as a place of "nourishment," a place or "origin and of return." NMTA.N is identified with the Father [24,18-20]; with the name of the Father [38,29-30]; with the head of the Father [41,29-30]; and with he Spirit [42,33]. For a detailed investigation of the term NMTA.N its use, significance and meaning, see Jan Helderman, Die Anapausis im Evangelium Veritatis. Nag Hammadi Studies, vol. XVIII. Eds. M. Krause and J. Zandee (Leiden: E.J. Brill, 1984). 230 The personification of Error / Ignorance is also suggestive of an actual dramatic performance. Even Attridge (in "The Gospel of Truth as an Exoteric Text" p. 252) notes that "Error emerges as a quasi-personal force," and that "the use of the term [Error] fluctuates between personification of a cosmic force and a psychological category, [which is]... particularly striking here." The phenomenon becomes less puzzling when the fluctuation is seen as a method of shifting between flashback and commentary, i.e. between references to dramatic elements of the initiation and their 188

[17,35]. The indication is, however, that the audience is not comprised of mere spectators. They experience the disorientation, the instability and the sense of threat [28,16ffJ, symbolic of their state of ignorance and alienation.

Their ordeal is broken only by the appearance of a person, the 'revealer', who delivers the 'call' [21,26ffJ and guides them 'towards the light' [36,11] through the ascent. The initiates witness various dramatic scenes, such as visual (perhaps iconic) representations of the Redeemer myth: Jesus as the teacher, as the living book, as the Paradisaical fruit of the knowledge of the Father, the published will of the Father [18,12ffJ and as the main character of the Good Shepherd parables

[31,36ffJ. Then, by means of ritual participation the initiates are incorporated into the community [30,1 Off].231 Following their acceptance into the group the new members receive instruction in the form of a commentary on their experiences

[17,5ff].232 The concept of the fundamental unity of the initiation process in

Gnosticism explains why so often the names of rituals and the benefits they confer on the initiates appear interchangeable.

spiritual application. The dramatic phase is described as 'awakening,' 'receiving the revelation / knowledge of the Father.' Such phrases as 'experiencing the Son,' and 'breathing in the Spirit,' on the other hand, are allusions to ritual episodes. As application of the visual presentation, the initiates are likened to the one lost sheep, which is rescued by the Shepherd and returned to the flock, to complete its number. As well, the initiates' fate is given symbolic representation through the scene involving the breaking and re-sealing of jars. 232 Note the recurring phrase eTBe rreei, "for this reason" [29.321 Neei MTTipHTe "such is the way...". 189

4.2 Suggested Function and Placement of the Homily

The question: what kind of circumstance would produce a homily, such as the GTr may now be answered with some certainty. A survey of the evidence presented suggests initiation as the most likely Sitz im Leben of the GTr. In this context, the text functions as initiation instruction. The homily opens with the cosmic beginnings and guides the listeners through a process of discovery, a realization of the true principals behind cosmic and earthly events and culminates in the description of the fate of the individual. The elect reunites with God, the non-elect's fate is oblivion. The above scheme follows the basic pattern of all initiation rituals as well as employs the basic and universal tools of initiation, both on the physical and psychological level. Thus, the desired transformation is brought about principally through physical and psychological preparation, and with the aid of symbolic communication. The GTr, therefore, is clearly reflective of the initiation process.

Another role of the homily is to assist self-discovery. The figure of the historical Jesus is presented as the archetype of the Gnostic initiate. The journey and fate of the elect is a mirror-image of the life of the Redeemer. This type of identification with the cultic hero is also reminiscent of tribal and mystery initiations. Since initiation, as a universal rite is "coexistent with any new 190 reevaluation of spiritual life" any rite of transformation is initiation. Valentinian

Gnosis exhibits a need to supplement the traditional entrance rites of the Christian

Church. For this purpose, elaborate systems developed in ritually minded communities emulating the two-tiered pattern of Mystery initiations. The process both exemplified and aided the spiritual development of the initiate. The Gnostic initiation became a complex symbol of the descent/ascent on the cosmic and individual levels.

In conclusion, the GTr seems to be an esoteric text, a liturgical homily delivered in the context of a Gnostic initiation ritual. The Sitz im Leben of the text, therefore, can be identified with the ritual process by which the initiate, in search of enlightenment, is transformed into a Gnostic, a "perfect" individual. Within that process a particular stage is intimated as the likely immediate context of the homily on the strength of both the internal and external evidence. Redemption as the homily's central theme points to the circumstance of delivery as the stage before the culmination of initiation. The same context is indicated by the theoretical data, which places initiation instruction prior to consolidation. Thus, the GTr is a likely representative of a Gnostic Christian initiation homily delivered in the context of the ritual of Redemption at the threshold of the Bride Chamber.

Myths, Rites, Symbols: A Mircea Eliade Reader, Eds. Wendell C. Beane and William G. Doty. (New York: Harper & Row, 1975), 306. SELECT LIST OF SOURCES CONSULTED Coptic Texts

FENHC. Codex I. The Facsimile Edition of the Nag Hammadi Codices: Codex I. Farid, Shafik, ed., etal. Leiden: E.J. Brill, 1977.

NHS, vol. IV: Nag Hammadi Codices III, 2 and IV, 2, ed. Alexander Bohlig and Frederick Wisse. Leiden: E.J. Brill, 1975.

"Part of the Life of John Chrysostom" I.l.b.662 [5687, Copt.37] in Alia J. Elanskaya, ed.

The Literary Coptic Manuscripts in the A. S. Pushkin State Fine Arts Museum in Moscow. Supplements to Vigiliae Christianae XVIII. [Leiden, New York, Koln: E.J. Brill, 1994]

The Gospel of Truth. Facsimile edition. Rascher Verlag, Zurich: 1956.

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