This manuscript is named after its initial phrase: the Gospel of Truth. Irenaeus of Lyon, a Church critic, refers to a work called The Gospel of Truth attributed to Valentinus, which has led some scholars to suggest that he may have authored this text. However, there is no direct reference to Valentinus within the manuscript itself, and it is possible that a later follower wrote it. Similar to many other texts from the Nag Hammadi collection, including The Gospel of Truth, these writings are composed in Coptic. Scholars believe that The Gospel of Truth was created in the late second century CE.
The Diverse Expressions of Christianity
During the first and second centuries CE, numerous Christian sects emerged. It is important to note that many scholars consider the term Christianity to be out of place when referring to this early period. However, for the sake of clarity and consistency, this article will continue to use the term.
The various factions within early Christianity gave rise to apologetics, which is the practice of defending one’s beliefs. The first three centuries of the early Church saw many apologists, including figures like Tertullian, Irenaeus of Lyon, and Origen of Alexandria.
There was no established canon of the Bible, nor a definitive set of four Gospels, until the Council of Carthage in 397 CE. Consequently, a wide array of Christian and pseudo-Christian texts circulated during this time. Given the scarcity of resources, one can envision a Christian community relying on just a single gospel, such as The Gospel of John. The production of gospels was limited because these texts were costly to create and reproduce, as was any written material in ancient times. Individuals had to invest in expensive materials like papyrus and pay scribes to transcribe documents. Moreover, literacy rates were low among the general population.
Therefore, the time and effort involved in creating The Gospel of Truth should not be underestimated; it deserves recognition as a significant document that provides insight into an ancient Christian community.
Is the Gospel of Truth Considered a Gospel?
What is a gospel, exactly? Traditionally, a gospel refers to the documented life of Jesus of Nazareth. However, The Gospel of Truth deviates from this traditional definition; it focuses instead on a cosmic conflict. This struggle occurs between two factions: the Divine Realm and the forces of Error. Despite this ongoing battle, there isn’t a singular, consistent theme throughout the text. The author of The Gospel of Truth presents various characters as the narrative unfolds. While different issues are addressed in various parts of the work, the central theme—the conflict—remains constant.
According to Marvin Meyer’s translation in his 2007 edition of The Nag Hammadi Scriptures, The Gospel of Truth begins with the assertion that it is “joy for people who have received grace from the Father of truth, that they might know him through the power of the Word.” The initial words are significant as they label the text a gospel. This introduction is noteworthy because it may be referencing (and thus competing with) other gospels that were also circulating during the time it was written.
Variations Compared to Biblical Gospels
The opening line of The Gospel of Truths introduces its two primary figures: the Father of Truth and the Father of the Word, both situated in the Divine Realm. This can be compared to the beginning of The Gospel of John, which states, “In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1 NRSV). Both texts assume that their audience has some understanding of what the Word signifies. However, it remains ambiguous whether the Father of Truth in The Gospel of Truths is equated with God.
In contrast to other gospels, The Gospel of Truth does not directly associate the Word with Jesus of Nazareth. Nevertheless, if the audience had previously engaged with the Gospel of John, they would likely recognize the identity of the Word.
The author of The Gospel of Truth distinguishes the Father of Truth from the Word, presenting them as two distinct entities. Instead, the text portrays the Word as a product of the Father’s mind and thoughts, suggesting a connection between the divine realm and intellect. This association between God and intellect was prevalent during that period, influenced by Platonic and Neoplatonic thought.
Given the Father’s relationship with the Word, the Word possesses a divine essence and is referred to as a savior. Near the conclusion of the introduction, The Gospel of Truth outlines its purpose as a resource for individuals seeking to draw closer to the Father. It positions itself as a tool for those on a quest to find Him. From this, one can infer that the text aims at spiritual self-improvement. It begins as an invitation to readers, likely members of the community, to embark on a journey to enhance their intellect and understand the Father through the Word. Due to these characteristics, labeling it as a gospel may be somewhat misleading, as it does not conform to the typical attributes associated with gospels.
- The Church During the Tang Dynasty: An Overlooked Chapter of Christianity
- Christianity’s Journey in Japan
- Christian Oppression under Nero: How It Happened?
A Celestial Conflict?
How does The Gospel of Truth depict a cosmic struggle? To begin with, after the introduction, it contrasts ignorance with the Word. The Word is an intellectual manifestation of the Father. Just as the Word brings joy, ignorance of the Father leads to terror and fear. This ignorance gives rise to the embodiment of Error, which is represented as feminine, and results in the creation of a material world, illustrated by the phrase: She worked on her material substance.
Furthermore, the Father is not unknown but rather forgotten, as Error’s creation serves as a replacement for Truth. Consequently, The Gospel of Truth encourages individuals to look within themselves and remember the Father. This internal process of recalling the Father resembles a battle, and its effects extend beyond the individual, impacting the cosmos.
In The Gospel of Truth (18, 11-19, 17), Jesus Christ is introduced as the gateway that can lead one from ignorance to enlightenment. This resonates with the sentiments found in The Gospel of John 1:4-5: In him was life, and that life was the light of all people. The light shines in the darkness, and the darkness did not overcome it. Both The Gospel of Truth and The Gospel of John narrate a cosmic conflict between ignorance and enlightenment or darkness and light, respectively.
Citations from The Gospel of John?
The language found in The Gospel of Truth appears to rely on the readers’ familiarity with the depiction of God in The Gospel of John. This similarity between the two texts may be seen as a purposeful rhetorical approach, particularly given the historical context where not all communities had access to all four canonical gospels. It is likely that The Gospel of Truth was intentionally created for an audience acquainted with The Gospel of John.
For example, if this community only had The Gospel of John, then The Gospel of Truth could have acted as an additional tool for spiritual development, enhancing their connection with the Divine while providing further insights into the teachings presented in The Gospel of John.
If we accept that The Gospel of Truth serves as a complement to The Gospel of John, we can view the portrayal of Jesus within it as having cosmological importance. Similar to the theme of ignorance versus the Divine, there seems to be a cosmic battle illustrated between Jesus and Error in The Gospel of Truth. It describes the confrontation between Jesus and Error by stating: For this reason, Error was angry with him and persecuted him. Thus, we find a theological explanation for Jesus’s trials — specifically, the crucifixion.
A Fresh Approach to Theology?
The theological assertions regarding the crucifixion do not imply that The Gospel of Truth aims to rival The Gospel of John. Furthermore, as it appears to serve as an addition, it provides theological interpretations of the crucifixion, illustrated by the phrase: He was nailed to a tree, and he became a fruit of the knowledge of the Father. This phrasing exemplifies how the author of The Gospel of Truth develops theology that positions Jesus within a cosmic struggle against Error and ignorance, representing an early effort to address the atonement issue in Christian theology.
The reference to the tree may be connected to the tree mentioned in Genesis, which follows the creation story stating: The Lord God made every tree grow that is pleasing to the eye and good for food, including the tree of life in the middle of the garden, and the tree of the knowledge of good and evil (Genesis 2:9 NRSV).
Invoking Genesis brings to mind ideas of a universal fall or a cosmic disaster. However, The Gospel of Truth associates the tree with the book of the living, stating: Jesus appeared, donned that book, and was nailed to a tree. The author does not clearly indicate whether the book referred to is The Gospel of Truth, but it can be inferred that they are one and the same. Additionally, by contrasting the book with Jesus and the tree/cross, the significance of the matter becomes apparent. By attributing such importance to the book, one can reflect on the period of its writing and suggest that concerns regarding canon formation were involved.
Heavenly Embrace
In alignment with the theology of the cross and the book, the text emphasizes once more the idea of ascending to the Father by approaching Him. Additionally, themes of combating Error are woven throughout the subsequent pages. The text then shifts back to the theme of the Father’s love, inviting readers to connect with Him, indicating that the message is not obscure but accessible for everyone to accept.
The Father supports and chooses everyone, also taking their expressions and refining them. This divine paternal embrace serves as a rhetorical strategy aimed at drawing followers into this branch of Christianity. Up to this point, several figures from the celestial realm have been mentioned: the Father, Jesus, and the Word.
Interestingly, the Holy Spirit is introduced much later in the text when it states: “The Father opens his bosom, and his bosom is the Holy Spirit.” Despite numerous verses dedicated to the Father’s role in this cosmic struggle, it’s notable that the Holy Spirit is infrequently referenced. As suggested by the text, the Holy Spirit appears to be an aspect that emanates solely from the Father. The infrequent mention of the Holy Spirit may indicate that its theological significance was not a priority for the communities engaging with this text.
Principles of Ethics
The text provides guidance on the ethical principles one should adhere to when approaching the Father. The initial commandments outline basic ethical behaviors: help the sick and feed the hungry. However, what stands out is the subsequent advice that shifts the focus inward rather than continuing to list actions towards others. This serves as a cautionary note, suggesting that one should be mindful of not reverting to past behaviors.
Even when in the presence of the Father, there is always the risk of slipping back into one’s former self, which is tied to ethical conduct, as illustrated by the phrase: Do not return to consume what you have expelled. Going back to an earlier version of oneself signifies a return to a time of uncertainty before knowing the Father. Additionally, old habits are associated with Error, and overcoming this is emphasized in the warning: Do not become a dwelling for the devil, as you have already vanquished him. Thus, the physical body and personal experiences are also part of a broader dualistic struggle.
Questions That Remain Unanswered
The text does not clearly indicate the identity of the writer, but it is evident that the author aligns with celestial authority throughout. Identifying the target audience poses a challenge; on one hand, it appears to serve as spiritual guidance for those in search of the Father. Conversely, one might argue that the warning against Error could function as a persuasive tactic to attract new readers. It is assumed that the audience would have some familiarity with Genesis and The Gospel of John, given the frequent use of metaphor, imagery, and biblical references throughout the text. Additionally, there seems to be an interpretation of the crucifixion that draws from these two texts.
Moreover, there is a persistent theme of a cosmic dualistic struggle present, regardless of whether the author discusses theology or ethical principles. Whether individuals acknowledge it or not, everyone is involved in this celestial conflict.
The text presents its audience with several issues to consider, particularly regarding gender. To what extent is Error symbolically represented as feminine, if at all? Are women included in this community? What about the Holy Spirit, which is mentioned so infrequently? If the main concern revolves around metaphysical tension, wouldn’t it be prudent to incorporate a more substantial discussion of the Holy Spirit?
