Nag Hammadi Codices XI, XII, XIII
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THE GNOSTIC SOCIETY LIBRARY “The Nag Hammadi Library”
THE GNOSTIC SOCIETY LIBRARY “The Nag Hammadi Library” The “Nag Hammadi Library” is a collection of early Christian Gnostic texts discovered near the Egyptian town of Nag Hammadi, in 1945. Nag Hammadi library The Nag Hammadi library (popularly known as The Gnostic Gospels) is a collection of early Christian Gnostic texts discovered near the town of Nag Hammâdi in 1945. That year, twelve leather-bound papyrus codices buried in a sealed jar were found by a local peasant named Mohammed Ali. The writings in these codices comprised fifty-two mostly Gnostic tractates (treatises), but they also include three works belonging to the Corpus Hermeticum and a partial translation / alteration of Plato's “Republic”. In his "Introduction" to “The Nag Hammadi Library” in English, James Robinson suggests that these codices may have belonged to a nearby Pachomian monastery, and were buried after Bishop Athanasius condemned the uncritical use of non-canonical books in his Festal Letter of 367 AD. The contents of the codices were written in Coptic, though the works were probably all translations from Greek. The best-known of these works is probably the “Gospel of Thomas”, of which the “Nag Hammadi Codices” contain the only complete text. After the discovery it was recognized that fragments of these sayings of Jesus appeared in manuscripts discovered at Oxyrhynchus in 1898, and matching quotations were recognized in other early Christian sources. Subsequently, a 1st or 2nd century date of composition circa 80 AD for the lost Greek originals of the Gospel of Thomas has been proposed, though this is disputed by many if not the majority of biblical matter researchers. -
The Fifth Gospel. the Gospel of Thomas Comes Of
The Fifth Gospel NEWI ED TION The Fifth Gospel The Gospel of Thomas Comes of Age NEWI ED TION Stephen J. Patterson With an essay by James M. Robinson And a New revised translation from Hans-Gebhard Bethge, et al. Published by T&T Clark International A Continuum Imprint The Tower Building, 80 Maiden Lane, 11 York Road, Suite 704, London SE1 7NX New York, NY 10038 www.continuumbooks.com All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording or any information storage or retrieval system, without permission in writing from the publishers. © Stephen J. Patterson, Hans-Gebhard Bethge, James M. Robinson 2011 Stephen J. Patterson, Hans-Gebhard Bethge and James M. Robinson have asserted their right under the Copyright, Designs and Patents Act, 1988, to be identified as the Author of this work. British Library Cataloguing-in-Publication Data A catalogue record for this book is available from the British Library ISBN: 978-0-567-31084-2 Typeset by Fakenham Prepress Solutions, Fakenham, Norfolk NR21 8NN Contents Introduction Stephen J. Patterson vii CHAPTER 1 Revised English Translation 1 CHAPTER 2 Understanding the Gospel of Thomas Today 26 CHAPTER 3 The Story of the Nag Hammadi Library 67 Further Reading 97 Notes 100 General Index 118 Index of Gospel of Thomas References 126 Index of Biblical References 128 Introduction Stephen J. Patterson The Gospel of Thomas ranks among the most important manuscript discoveries in the last two hundred years. The debate it unleashed in the 1950s, when scholars first got a glimpse of the new gospel, continues unabated today. -
Nag Hammadi, Gnosticism and New Testament Interpretation
Grace Theological Journal 8.2 (1987) 195-212 Copyright © 1987 by Grace Theological Seminary. Cited with permission. NAG HAMMADI, GNOSTICISM AND NEW TESTAMENT INTERPRETATION WILLIAM W. COMBS The Gnostic heresy alluded to in the NT and widely repudiated by Christian writers in the second century and after has been in- creasingly studied in the last forty years. The discovery in upper Egypt of an extensive collection of Gnostic writings on papyri trans- formed a poorly known movement in early Christianity into a well documented heresy of diverse beliefs and practices. The relationship of Gnosticism and the NT is an issue that has not been resolved by the new documents. Attempts to explain the theology of the NT as dependent on Gnostic teachings rest on ques- tionable hypotheses. The Gnostic redeemer-myth cannot be docu- mented before the second century: Thus, though the Gnostic writings provide helpful insight into the heresies growing out of Christianity, it cannot be assumed that the NT grew out of Gnostic teachings. * * * INTRODUCTION STUDENTS of the NT have generally been interested in the subject of Gnosticism because of its consistent appearance in discussions of the "Colossian heresy" and the interpretation of John's first epistle. It is felt that Gnosticism supplies the background against which these and other issues should be understood. However, some who use the terms "Gnostic" and "Gnosticism" lack a clear understanding of the movement itself. In fact, our knowledge of Gnosticism has suffered considerably from a lack of primary sources. Now, however, with the discovery of the Nag Hammadi (hereafter, NH) codices, this void is being filled. -
EARL 8/2 No. 2
ATTRIDGE/VALENTINIAN AND SETHIAN APOCALYPSES 173 Valentinian and Sethian Apocalyptic Traditions* HAROLD W. ATTRIDGE The paper reexamines the relationship between “apocalyptic” and “gnostic” traditions, on the assumption that global definitions of these phenomena are problematic. Valentinian and Sethian corpora in the Nag Hammadi collection display different appropriations of apocalyptic literary forms and conceptual schemes. Apart from a few late works with traces of Valentinian positions, this tradition largely ignores features characteristic of apocalyptic literature. Valentinian eschatology seems to be founded primarily on philosophical cosmology and psychology. Sethian texts preserve many features of Jewish revelatory literature, and many details associated with various eschatological schemes familiar from apocalyptic sources. The most extensive use of the characteristic “heavenly ascent” topos in Sethian literature, however, seems to be a third-century development, perhaps responding to contemporary forms of religious propaganda. It has been almost forty years since R. M. Grant made his famous, and frequently discussed, suggestion that Gnosticism was born out of disap- pointed apocalyptic hopes.1 While containing an element of truth, the very formulation seems curiously dated. At the end of the millennium we are much more aware of the difficulties of dealing with each term of *A version of this paper was presented to the joint session of the Nag Hammadi and Pseudepigrapha groups at the annual meeting of the Society of Biblical Literature in Orlando, November 22, 1998. The subject of the joint session was the relationship of “apocalyptic” and “Gnosticism.” 1. Robert M. Grant, Gnosticism and Early Christianity (New York: Columbia University Press, 1959; rev. ed. 1966), 27–38. -
Barbelo 1 Barbelo
Barbelo 1 Barbelo Part of a series on Gnosticism History • Early • Syrian-Egyptic • Mandaeism • Manichaeism • Sabians of Haran • Modern schools Proto-Gnostics • Philo • Simon Magus • Cerinthus • Valentinus • Basilides • Menander Scriptures • Gnostic Gospels • Nag Hammadi library • Pseudo-Abdias • Clementine literature • Gnosticism and the New Testament Codices • Codex Tchacos • Askew Codex • Bruce Codex • Berlin Codex Lists • Gnostic sects • Gnostic terms Related articles • Gnosis • Jnana • Esoteric Christianity • Theosophy • Neoplatonism and Gnosticism • v • t [1] • e Barbelo 2 The Gnostic term "Barbēlō" (Greek: Βαρβηλώ)[2] refers to the first emanation of God in several forms of Gnostic cosmogony. Barbēlō is often depicted as a supreme female principle, the single passive antecedent of creation in its manifoldness. This figure is also variously referred to as 'Mother-Father' (hinting at her apparent androgyny), 'First Human Being', 'The Triple Androgynous Name', or 'Eternal Aeon'. So prominent was her place amongst some Gnostics that some schools were designated as Barbeliotae, Barbēlō worshippers or Barbēlōgnostics. The nature of Barbēlō Nag Hammadi Library In the Apocryphon of John, a tractate in the Nag Hammadi Library containing the most extensive recounting of the Sethian creation myth, the Barbēlō is described as "the first power, the glory, Barbēlō, the perfect glory in the aeons, the glory of the revelation". All subsequent acts of creation within the divine sphere (save, crucially, that of the lowest aeon Sophia) occurs through her coaction with God. The text describes her thus: This is the first thought, his image; she became the womb of everything, for it is she who is prior to them all, the Mother-Father, the first man (Anthropos), the holy Spirit, the thrice-male, the thrice-powerful, the thrice-named androgynous one, and the eternal aeon among the invisible ones, and the first to come forth. -
Elaine Pagels – the Gnostic Gospels
Also by Elaine Pagels THE JOHANNINE GOSPEL IN GNOSTIC EXEGESIS THE GNOSTIC PAUL: GNOSTIC EXEGESIS OF THE PAULINE LETTERS ADAM, EVE, AND THE SERPENT VINTAGE BOOKS EDITION, SEPTEMBER 1989 Copyright © 1979 by Elaine Pagels All rights reserved under International and Pan-American Copyright Conventions. Published in the United States by Vintage Books, a division of Random House, Inc., New York, and in Canada by Random House of Canada Limited, Toronto. Originally published by Random House, Inc., New York, in 1979. Since this page cannot legibly accommodate all acknowledgments to reproduce previously published material, they appear on the opposite page. Library of Congress Cataloging in Publication Data Pagels, Elaine H 1943- The gnostic gospels. Originally published in 1979 by Random House, New York. Includes bibliographical references and index. 1. Gnosticism. 2. Chenoboskion manuscripts. I. Title. BT1390.P3 1981 273’.1 80-12341 ISBN 0-679-72453-2 (pbk.) Manufactured in the United States of America 79C8 Grateful acknowledgment is made to the following for permission to reprint previously published material: Division of Christian Education of the National Council of the Churches of Christ in the U.S.A.: Excerpts from the New Testament. The Scripture quotations in this publication are from the Revised Standard Version of the Bible, copyrighted 1946, 1952, © 1971, 1973 by the Division of Christian Education of the National Council of the Churches of Christ in the U.S.A., and used by permission. Wm. B. Eerdman's Publishing Co.: Excerpts from Tertullian, Iranaeus and Hippolytus. Reprinted from The Ante Nicene Fathers by permission of the Wm. B. -
The Thirteenth Daimon: Judas and Sophia in the Gospel of Judas
The Thirteenth Daimon: Judas and Sophia in the Gospel of Judas Marvin Meyer Like my colleague and friend Professor April DeConick, author of The Thirteenth Apostle: What the Gospel of Judas Really Says, I too recently read a text that interested me greatly but caused me to believe something went terribly wrong.1 The text DeConick read was the translation of the Gospel of Judas prepared by the National Geographic team of translators, which included Rodolphe Kasser, Gregor Wurst, François Gaudard, and myself. The text I read was DeConick’s own book, which puts forward a revisionist interpretation of the Gospel of Judas. In her book, Professor DeConick attempts to correct what she regards as our oversights and to put forward the real meaning of the Gospel of Judas. What she produces, she is convinced, points to a totally different gospel than anything we might have imagined—a gospel of tragedy that is more dysangelium than evangelium. I personally find the thesis of Professor DeConick’s book, that the Gospel of Judas is a gospel parody, to be interesting and provocative, and in principle I remain open to a document, ancient or modern, that functions as a tragic or even nihilistic text. In her book there are a number of points about the interpretation of the Gospel of Judas, including her comments on the critique of apostolic succession in the text, that merit serious consideration. But what initially bothered me—and continues to bother me—about DeConick’s book is that everything we know about ancient gospels flies in the face of her basic thesis. -
The Gnostic Discoveries
The Gnostic Discoveries The Impact of the Nag Hammadi Library Marvin Meyer 1 Contents Acknowledgments Introduction Gnostic Wisdom: Ancient and Modern 1 Fertilizer, Blood Vengeance, and Codices The Discovery of the Nag Hammadi Library 2 Coptic Texts from the Sands of Egypt The Nag Hammadi Library and the Berlin Gnostic Codex 3 “They Will Not Taste Death” The Wisdom of the Living Jesus in the Gospel of Thomas and Thomas Texts 4 The Wisdom of Insight The Fall and Restoration of Sophia in the Secret Book of John and Sethian Texts 5 Valentinus the Christian Mystic Salvation Through Knowledge in the Gospel of Truth and Valentinian Texts 6 Hermes, Derdekeas, Thunder, and Mary Revealers of Wisdom in Other Nag Hammadi Texts Epilogue Discoveries After the Nag Hammadi Library Appendix The Texts of the Nag Hammadi Library and the Berlin Gnostic Codex 2 Notes Bibliography About the Author Other Books by Marvin Meyer Copyright About the Publisher 3 ACKNOWLEDGMENTS I WOULD LIKE TO EXPRESS my appreciation to Chapman University and the Griset Chair in Bible and Christian Studies for support of my research on this book. At Harper San Francisco Eric Brandt, Kris Ashley, and Lisa Zuniga have been particularly helpful in the production of this book, and the staff of the Institute for Antiquity and Christianity of Claremont Graduate University has assisted in locating photographs reproduced here. I offer special thanks to my wife and children, who have walked with me, literally and metaphorically, through the sands of Egypt for many years. 4 INTRODUCTION GNOSTIC WISDOM ANCIENT AND MODERN SINCE THE DISCOVERY of the ancient texts that comprise the Nag Hammadi library, the world of the historical Jesus, the schools of Judaism and Greco-Roman religion, and the varieties of Christianity has begun to look remarkably different than it did once upon a time. -
History and the Historical Jesus in the Nag Hammadi Literature
Historr and the Historical Jesus in the Nag Hammadi Literature by Mark R. Fairchild In December 1945, two Egyptian brothers were digging at the base of a hill near Nag Hammadi for nitrates to fertilize their fields. While digging near a boulder one of the brothers discovered a large sealed earthenware jar. The jar contained thirteen Gnostic codices written in Coptic which date back to the fourth century. However, scholars do not always agree about the date of the original writings. Elaine Pagels claims: Some of them can hardly be later than c. A.D. 120-150, since Irenaeus, the orthodox Bishop of Lyons, writing c. 180, declares that heretics "boast that they possess more gospels than there really are," and complains that in his time such writings already have won wide circulation. I Helmut Koester believes that the sayings in the Gospel of Thomas actually antedate those in the canonical gospels. A comparison of the sayings in the Gospel of Thomas with their parallels in the synoptic gospels suggests that the sayings in the Gospel of Thomas either are present in a more primitive form or are developments of a more primitive form of such sayings. Indeed, the Gospel of Thomas resembles the synoptic sayings source, often called "Q" ... which was the common source of sayings used by Matthew and Luke.2 This collection of Gnostic primary sources comprises the largest and most important body of Gnostic writings yet known. Yet, these writings probably are not the works of a single Gnostic sect. George MacRae notes that different works probably belong to the Sethians, 4 History and the Historical Jesus in the Nag Hammadi Literature the Valentinians, and other Gnostic groups (including even the pagan Hermetic Gnostics).3 Nevertheless, bearing in mind the syncretism of Gnostic sects, it is likely that those at Nag Hammadi borrowed from many different areas. -
Session Four
Session Four THE PHENOMENON AND SIGNIFICANCE OF GNOSTIC SETHIANISM BY HANS-MARTIN SCHENKE ONE of the most important insights bestowed upon us by the Nag Hammadi Library comes in the form of the discovery, or rather the elucidation, of a variety of Gnosticism that may be well compared to Valentinianism in both extent and historical importance.* In the Nag Hammadi codices there exists a constellation of texts that clearly stand apart as a relatively close-knit group (however much they may also be related to other Nag Hammadi writings). Clear membership in the group is enjoyed not only by the texts that are central to it, but also by those that are peripheral. This text group includes: The Apocryphon of John (CG 11,1; III,]; IV,J; plus the BG version and the parallel in Irenaeus Haer. 1.29) The Hypostasis of the Archons (11,4) The Gospel of the Egyptians (111,2; IV,2) The Apocalypse of Adam (V,5) The Three Ste/es of Seth (Vll,5) Zostrianus (VIII,]) Melchizedek (IX,1) The Thought of Norea (IX,2) M arsanes (X) Allogenes (Xl,3) The Trimorphic Protennoia (XIII) In the light of the above-mentioned text group, still other writings can be seen to belong to this variety of Gnosticism. These are, of original Gnostic writings (besides the aforementioned BG,2), the Untitled Treatise of the Codex Brucianus; and from the domain of antiheretical literature (besides the aforementioned system of Irenaeus • Heartfelt thanks are due to my colleague and friend Bentley Layton for translating this paper into English. -
Reading Sex and Gender in the Secret Revelation of John
Reading Sex and Gender in the Secret Revelation of John KAREN L. KING The Secret Revelation of John is replete with imagery of the divine Mother alongside the Father God and his Son Christ. It boasts of powerful female saviors—and even identifies Christ among them. Eve is not the cause of humankind’s fall, but of its redemption. The sexual intercourse of Adam and Eve marks not original sin, but a step toward salvation. Yet readers find, too, an idealized divine world in the pattern of the ancient patriarchal household, and a portrait of another female figure, Sophia, whose bold and independent action leads to a fatherless world headed by a sexually violent and deviant bastard. The complexity of this imagery, nestled in a story that operates with oppositional strategies and parody, ensures that no single monolithic perspective on sex/gender will rule—and indeed it opens up a crack where it is possible that the wise-fool Sophia is more completely the hero of the story than one might think. This essay aims to explore the complexities of SRJ’s representation of gender and the implications of their strategic deployments. Long-excluded voices from texts rediscovered in Egypt over the last cen- tury often surprise expectations that were formed by reading Gnosti- cism’s ancient detractors, like Irenaeus or Tertullian, for they speak of other desires, other goals, and other perspectives than those tersely sum- marized in the standard definitions.1 The Secret Revelation of John (SRJ) is one of those stories that challenges many standard characterizations of Gnostic thought, whether as nihilistic and antinomian or (proto)-feminist and liberative.2 Instead, it offers a complex and tangled narrative that 1. -
Jesus and the Gnostic Gospels Jeffrey Kloha
Volume 7l:2 April 2007 Table of Contents - - Talking about the Son of God: An Introduction ............................. 98 Recent Archaeology of Galilee and the Interpretation of Texts from the Galilean Ministry of Jesus Mark T. Schuler .................................................................... 99 Response by Daniel E. Paavola .............................................. 117 Jesus and the Gnostic Gospels Jeffrey Kloha ..,................................................ .........................121 Response by Charles R. Schulz ........................................144 Ref ormation Christology: Some Luther Starting Points Robert Rosin ............................................................................. 147 Response by Naornichi Masaki .............................................. 168 American Christianity and Its Jesuses Lawrence R. Rast Jr ................................................................. 175 Response by Rod Rosenbladt ................................................. 194 Theological Observer The Lost Tomb of Jesus? ........................................................ 199 CTQ 71 (2007):121-144 Jesus and the Gnostic Gospels Jeffrey Kloha I. Why Are We Talking about the Gnostic Gospels?' If we were to discuss Christology, and specifically the relationship between the Christology of the 'gnostic' gospels and the Christology of the canonical gospels, this would be a short paper because there is no Christology in the gnostic gospels. More precisely, we could consider the Christology of Seth because