Rakovsky
Active Member
Recently, I read all the books that scholars think might have been written in the first century on Christianity, including several gnostic Christian works. In the course of reading the gnostic texts some questions came up and I would like to ask them in the gnostic section of the forum.
The Apocryphon (or "Secret Book") of James is estimated by some scholars to have been written in c. 100-150 AD. It was found at Nag Hammadi. The text supports James & Peter but dissents from Jesus' other disciples. I think that it was likely written by Cerinthus, a gnostic of Jewish background from Alexandria, Egypt. Cerinthus required Torah observance and, according to the early Church writers, he was in conflict with the disciple John, who lived into old age (eg. up to 90-100 AD). The conflict is worth noting because Paul had written that Peter, James, and John were three main pillars of the early church. By just mentioning James and Peter while not mentioning John, the Apocryphon brings to mind the conflict that Cerinthus was said to have had with the apostle John.
Here is Francis Williams' translation: The Apocryphon of James (Williams Translation) -- The Nag Hammadi Library
Here is Marvin Meyer's translation: The Secret Book of James (Meyer Translation) - The Nag Hammadi Library
(Question 1) What did the illegible part of the manuscript where the addressee is named look like? Maybe there are some photos? Wikipedia notes:
Richard Bauckham writes in "The Jewish World Around the New Testament" (p.138):
(Question 2) In the beginning of the Apocryphon of James from Nag Hammadi, when it talks about another secret book that James sent, could that other book be the two Apocalypses of James also found at Nag Hammadi?
In the Introduction of the Apocryphon, it says:
The (First) Apocalypse of James -- The Nag Hammadi Library
The (Second) Apocalypse of James -- The Nag Hammadi Library
(Question 3) Is this quote below from the Apocryphon a reference to gnosticism (gnosis)?:
(Question 4) How do you understand the statement in bold below?
The "fourth one in heaven" sounds like it refers to someone being after or below the Trinity.
(Question 5) What other writings from that period have claimed that Jesus spent over a year on earth between his Resurrection and Ascension comparable to how the Apocryphon of James claims that the resurrected Jesus spent about 18 months on earth before the Ascension (The text gives "550 days". 549 days is 30.5 days/month x 18 months.)?
The Apocryphon might be emphasizing the number of 18 twice when it says:
(Question 6) Why in the passage below from the Apocryphon do Jesus' disciples get angry when hearing about future followers? In it, James and Peter are in a meditative ("ascended") state and the other disciples ask what they saw and James and Peter reply that they have future followers, and the disciples for some unknown reason get angry at the future followers.
The Apocryphon (or "Secret Book") of James is estimated by some scholars to have been written in c. 100-150 AD. It was found at Nag Hammadi. The text supports James & Peter but dissents from Jesus' other disciples. I think that it was likely written by Cerinthus, a gnostic of Jewish background from Alexandria, Egypt. Cerinthus required Torah observance and, according to the early Church writers, he was in conflict with the disciple John, who lived into old age (eg. up to 90-100 AD). The conflict is worth noting because Paul had written that Peter, James, and John were three main pillars of the early church. By just mentioning James and Peter while not mentioning John, the Apocryphon brings to mind the conflict that Cerinthus was said to have had with the apostle John.
Here is Francis Williams' translation: The Apocryphon of James (Williams Translation) -- The Nag Hammadi Library
Here is Marvin Meyer's translation: The Secret Book of James (Meyer Translation) - The Nag Hammadi Library
(Question 1) What did the illegible part of the manuscript where the addressee is named look like? Maybe there are some photos? Wikipedia notes:
Maybe the name was made to be illegible, because Cerinthus was considered a heretic? If Cerinthus flourished in c. 100, he could be born in 40-70 AD, making him perhaps old enough to know James and Peter, but only as a young man (eg. He could know James when he (Cerinthus) was 23 years old if he was born in 40 AD and visited Jerusalem, since James was killed there in c.63 AD).Cerinthus may be the alleged recipient of the Apocryphon of James (codex I, text 2 of the Nag Hammadi library), although the name written is largely illegible.
Cerinthus - Wikipedia
Richard Bauckham writes in "The Jewish World Around the New Testament" (p.138):
I agree with Bauckham that since the ending is -thos, the recipent's (and author's) name is probably Cerinthos.the recipient's name, given in the parties formula (1:2), has been lost in the manuscript except fot hte last syllable (-thos); a very plausible suggestion is Cerinthus.
(Question 2) In the beginning of the Apocryphon of James from Nag Hammadi, when it talks about another secret book that James sent, could that other book be the two Apocalypses of James also found at Nag Hammadi?
In the Introduction of the Apocryphon, it says:
Here are the two Apocalypses of James from Nag Hammadi:Now I sent you ten months ago another secret book with the Savior revealed to me. But that one you are to regard in this manner, as revealed to me, James.
The (First) Apocalypse of James -- The Nag Hammadi Library
The (Second) Apocalypse of James -- The Nag Hammadi Library
(Question 3) Is this quote below from the Apocryphon a reference to gnosticism (gnosis)?:
Thus it is also possible for you all to receive the Kingdom of Heaven: unless you receive it through knowledge, you will not be able to find it. ... Pay attention to the Word. Understand Knowledge. Love Life.
(Question 4) How do you understand the statement in bold below?
Let me try to analyze this passage piece by piece. When it talks about leaving the dwelling place or city, I think that it's referring to the body, because of the rest of the paragraph. It's true that in the NT Jesus says "The Spirit is Willing, but the Flesh is Weak". But here it seems to go further when it says without the soul the body does not sin. A Platonic-based opposition to the body was a feature often found in Gnosticism, which could help explain the passages phrase "none of those who have worn the flesh will be saved". Since after all even Cerinthus and the gnostics had worn flesh, it sounds far too extreme unless there is some way to address the passage's meaning and give it another shade. For example, maybe it really means they wouldn't be saved by default, and this is why they need some intervening salvific action (like the Savior's intervention into the Cosmos). Such an idea where a person wearing flesh wouldn't be saved by default would relate to the idea of the flesh being in sin. Wouldn't that be like the Augustinian idea of everyone who is born on earth automatically bearing the guilt for Original Sin due to their biological descent from Adam? The Eastern Orthodox Church doesn't accept Augustine's theory of the guilt of Original Sin being passed down biologically.Make yourselves like strangers; of what sort are they in the estimation of your city? Why are you troubled when you oust yourselves of your own accord and depart from your city? Why do you abandon your dwelling place of your own accord, readying it for those who desire to dwell in it? O you exiles and fugitives! Woe to you, because you will be caught! Or perhaps you imagine that the Father is a lover of humanity? Or that he is persuaded by prayers? Or that he is gracious to one on behalf of another? Or that he bears with one who seeks? For he knows the desire and also that which the flesh needs. Because it is not the flesh which yearns for the soul. For without the soul the body does not sin, just as the soul is not saved without the Spirit. But if the soul is saved when it is without evil, and if the spirit also is saved, then the body becomes sinless. For it is the spirit which animates the soul, but it is the body which kills it - that is, it is the soul which kills itself. Truly I say to you, the Father will not forgive the sin of the soul at all, nor the guilt of the flesh. For none of those who have worn the flesh will be saved. For do you imagine that many have found the Kingdom of Heaven? Blessed is the one who has seen himself as a fourth one in Heaven."
The "fourth one in heaven" sounds like it refers to someone being after or below the Trinity.
(Question 5) What other writings from that period have claimed that Jesus spent over a year on earth between his Resurrection and Ascension comparable to how the Apocryphon of James claims that the resurrected Jesus spent about 18 months on earth before the Ascension (The text gives "550 days". 549 days is 30.5 days/month x 18 months.)?
The Apocryphon might be emphasizing the number of 18 twice when it says:
The second century Church father Irenaeus in "Against Heresies"(I.3) says that students of the gnostic leader Valentinus find cryptic references to the number of 18 Aeons in their version of Jesus' story. Irenaeus writes:... the twelve disciples were all sitting together and recalling what the Savior had said to each one of them, whether in secret or openly, and putting it in books - But I was writing that which was in my book - lo, the Savior appeared, after departing from us while we gazed after him. And five hundred and fifty days since he had risen from the dead, we said to him, "Have you departed and removed yourself from us?" But Jesus said, "No, but I shall go to the place from whence I came. If you wish to come with me, come!"
...
[Jesus says;]"Since I have already been glorified in this fashion, why do you hold me back in my eagerness to go? For after the labor, you have compelled me to stay with you another eighteen days for the sake of the parables. It was enough for some <to listen> to the teaching and understand 'The Shepherds' and 'The Seed' and 'The Building' and 'The Lamps of the Virgins' and 'The Wage of the Workmen' and the 'Didrachmae' and 'The Woman.'"
Iota and Eta have the numbering of 10 and 8 in the Greek system of letters and numbers.The other eighteen Æons are made manifest in this way: that the Lord, [according to them,] conversed with His disciples for eighteen months after His resurrection from the dead. They also affirm that these eighteen Æons are strikingly indicated by the first two letters of His name [᾿Ιησοῦς], namely Iota and Eta.
CHURCH FATHERS: Against Heresies, I.3 (St. Irenaeus)
(Question 6) Why in the passage below from the Apocryphon do Jesus' disciples get angry when hearing about future followers? In it, James and Peter are in a meditative ("ascended") state and the other disciples ask what they saw and James and Peter reply that they have future followers, and the disciples for some unknown reason get angry at the future followers.
The disciples' anger makes little sense to me when the story is taken at face value, because followers are a needed part of a religious movement. It sounds like the writer is creating a justification for being part of a sect separate from the other disciples. It also sounds like James is sending them on their journeys to avoid scandal, rather than in order to evangelize the world.when we ascended, we were permitted neither to see nor to hear anything. For the rest of the disciples called to us and questioned us: "What is it that you have heard from the Master?" And, "What has he said to you?" And, "Where has he gone?"
And we answered them: "He has ascended." And, "He has given us a pledge and has promised us all life and disclosed to us children who are to come after us, since he has bid us to love them, inasmuch as we will be saved for their sake."
And when they heard, they believed the revelation, but were angry about those who would be born. Then I, not desiring to entice them to scandal, sent each one to another place. But I myself went up to Jerusalem, praying that I may obtain a portion with the beloved who are to be revealed.
And I pray that the beginning may come from you, for thus I can be saved. Because they will be enlightened through me, through my faith and through another's which is better than mine, for I desire that mine become the lesser. Endeavor earnestly, therefore, to make yourself like them, and pray that you may obtain a portion with them. For apart from what I have recounted, the Savior did not disclose revelation to us. For their sake we proclaim, indeed, a portion with those for whom it was proclaimed, those whom the Lord has made his children.