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Anti-Heretical Warnings in Codex Ix from Nag Hammad!

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Anti-Heretical Warnings in Codex Ix from Nag Hammad! ANTI-HERETICAL WARNINGS IN CODEX IX FROM NAG HAMMAD! BY BIRGER A. PEARSON "Heresiology" is one of the most characteristic expressions of catholic Christianity : the identification and refutation of "unorthodox" beliefs and practices. The origins of Christian heresiology are found in the New Testament itself, and it is well-developed by the time of the great heresiologist bishop, Irenaeus of Lyons.1 Before the discovery of the Nag Hammadi Library, it might have been thought that "heresiology" was solely the province of the "Great Church". To be sure, we do know from the Fathers themselves that certain gnostic sects spoke contemptuously of catholic Christians as "animal" (i/JvxiKo{) men not in possession of gnosis. 2 And we have in Pistis Sophia and the Second Book of J esu some polemics directed against immoral ritual practices apparently carried out by certain gnostic groups, perhaps the same groups as are attacked by Epiphanius in his Panarion (ch. 26). 3 But now the Nag Hammadi corpus has expanded considerably our knowledge of gnostic theological polemics, in that 1 See F. Wisse, The Epistle of Jude in the History of Heresiology, in M. Krause ed., E&&aya on the Nag Hammadi Texta in Honour of Alexander Bohlig (NHS 3; Leiden, 1972), 133-143. 2 The Valentinians had a highly developed system of thought in which the "spiritual men'' (m,wµ.aT,Kol), i.e. themselves, were distinguished from "psychic" (catholic) Christians, even to the differentiation of a "spiritual" and "psychic" level of salvation. On this see e.g. E. Pagels, A Valentinian Interpretation of Baptism and Eucharist-­ And Its Critique of "Orthodox" Sacra.mental Theology and Practice, VigChr 65 (1972), 153-169; and especially F.-M. Sagnard, La gnoae valentinienne et le temoignage de saint Irenee (Paris, 1947), 387ff. For the 'ITVEvµ.aT,KO, - ,fn,x_,Ko, terminology in the New Testament and in Gnosticism see B. Pearson, The Pneumatikoa-Paychiko& Terminology in 1 Corinthians. A Study in the Theology of the Corinthian Opponents of Paul and It& Relation to Gnosticism (SBL Dissertation Series 12; Missoula., Mont., 1973). 3 See C. Schmidt and W. Till ed., Koptisch-Gnoatiache Schriften, vol. l (GCS 45; Berlin, 19593), pp. 251 and 304. Cf. R. Haardt, Gnoais. Character and Teatimony, tr. J. Hendry (Leiden, 1971). 69ff, 146 BIRGER A. PEARSON several of the gnostic tractates contain polemics directed not only against catholic Christianity but also against other gnostic groups. E.g. The Concept of Our Great Power (CG VI,4) may contain a polemic against the "Anomoeans" (40,7-9) 1 as well as against more "orthodox" Christians (45,15ff.). But even more interesting is the possibility that the "Antichrist" figure referred to in that document (44,13ff.) is to be identified as Simon Magus ! 2 The Second Treatise of the Great Seth (VII,2) contains obvious polemics against catholic Christians who worship the crucified Christ and who "persecute" the gnostics (59,22-61,24). The Apocalypse of Peter (VII,3) presents as a revelation of the Savior a sketch of the history of early Christian doctrine which includes polemics against the catholic hierarchy (esp. 79,22ff.) and catholic doctrine (e.g. 74,5ff.), but also apparently against other gnostic groups (74,15ff.). Two such documents from Codex IX are especially interesting (IX,J and 3, as yet unpublished), 3 and in what follows a brief account of the theological polemics found in these treatises will be presented. The first tractate in Codex IX is entitled Melchizedek, 4 and comprises p. 1-p. 27, line 10 of the codex. Unfortunately it is in very fragmentary condition, and the greater portion of it is lost. 5 However, the passage of greatest interest for the purposes of this article is found on one of the best preserved pages (p. 5), and is part of a prophetic revelation given presumably to Melchizedek. The previous context (pp. 1-4, very fragmentary and difficult to reconstruct) apparently concerns the ministry of "Jesus Christ, the Son of God", and his encounter 1 So F. Wisse, The Nag Hammadi Library and the Heresiologists, VigChr 25 (1971), p. 208, n. 16. He suggests that this reference to a late fourth-century heresy helps us to date the document, and the Nag Hammadi library as a whole. But Krause interprets the word NI ~N20 MOI ON as a neuter, which the (Greek) ending certainly suggests. See M. Krause and P. La.bib, Gnoatiache und Hermetische Schriften aus Codex II und Codex VI (ADAIK Kopt. Reihe 2; Gliickstadt, 1971), 155. 2 H.-M. Schenke et al. (Berliner Arbeitskreis fiir kop.tisch-gnostische Schriften), Die Bedeutung der Texte von Nag Hammadi fiir die moderne Gnosisforschung, in K.-W. Triiger ed., Gnoais und Neue8 Te8tament (Berlin, 1973), 52. 3 Codices IX and X, Coptic text and English translation, will be published in a forthcoming volume, ed. B. Pearson, of The Coptic Gnostic Library, genera.I editor James M. Robinson, in the series (Nag Hamme.di Studies Leiden, Brill). 4 The title, with decorations, is partially preserved on a fragment from the top of page 1 : M€;\.,XIC[€A€K]. 5 About 39 % of the total content is either extant or capable of restoration. .
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