Complete study on the “gnostic gospels”

1) What they are and why they matter?

It is called “gnostic gospels” —in the broad sense— to a set of christian writings of the centuries II–IV present revelations of Jesus in the key of gnosis (knowledge salvador), with cosmologies alternatives (supreme God unknowable, pleroma, eons, Sophia, demiurge), strong emphasis on the interior lighting and, often, a symbolic reading or docética of the incarnation, the passion and the resurrection. Not part of the biblical canon and, in their majority, are known for the Nag Hammadi libraryfound in Egypt in 1945 (52 treated in 13 manuscripts, coptic).

“gnostic gospels” is a sign, modern and spacious. Includes texts of currents diverse (setians, valentinos, dialogues revelatory, gospels of sentences), not a single monolithic movement.

2) Discoveries and manuscripts key

• Nag Hammadi (1945): a collection of coptic (s. IV) that preserves translations of original Greek oldest; meets gospels (e.g., Thomas, Felipe, Truth), revelation, dialogues and treatises. It has been proposed that the codices were able to belong to a monastic environment and who hid in the context of discussions about books “non-canonical” (Athanasio, Letter Festal 39, 367).
• Other relevant findings:
  • Gospel of Mary (fragmentary; Berlin Codex BG 8502, discovered in 1896; coptic s. V, original, Greek s. II).
  • Gospel of Judas (Codex Tchacos; coptic s. III–IV; public edition 2006; debates over its interpretation).
  • Greek fragments of Thomas (Oxyrhynchus, s. II–III), confirming the antiquity of the corpus.

3) Main texts and distinctive features

• Gospel of Thomas: “the gospel of the sayings” (114 logia), without the narrative of the passion; a part parallel to the Synoptic gospels and other coloring gnostic. Dating discussed (core early vs. composition s. II). Value for the window that offers to traditions of the sayings of Jesus.
• Gospel of Philip: language sacramental and symbolic (baptism, anointing, “bridal chamber”); christology and soteriology array valentiniana; it is not a biographical account.
• Gospel of Truth (probably valentinian, ca. 140-180): homily soteriological; known by Irenaeus, who condemns.
• Gospel of Mary: dialog revelatorio pospascual that gives Mary Magdalene authority of vision/teaching; their cosmology is similar to gnostic circles, although without the full development of the myth of the demiurge in what remained.
• Gospel of Judas: a dialogue between Jesus and Judas; reinterprets Judas as the one who understands the divine plan; the codex was dated by C14 ac. 280 ± 60; his reading of “rehabilitative” continues to be debated.

4) Doctrines and theology (synthesis)

1. Supreme god and pleroma: source transcendent from which they emanate eons; Sophia cae/defecta generating the fracture ontological.
2. Demiurge and creation: the material world would be the work of a craftsman bottom (sometimes identified with the God of the OT), the reason of their imperfection.
3. Anthropology: “divine spark” in some human salvation as awakening (gnosis) and return to the pleroma.
4. Christology: from nuances docetists (appearance of meat) to “incarnation symbolic”; emphasis in revelation of knowledge rather than in vicarious atonement. (See attacks of Irenaeus against the valentinianismo).
5. Soteriology and rites: baptism/anointing as a sign of enlightenment, in Felipethe “bridal chamber” works as a metaphor for union with the divine.

5) Currents and schools

• Setians: myths developed on Barbelo, Sophia and the lineage of spiritual Set; strong load, cosmogonic and speculation platonic.
• Valentinians (Valentine, and disciples): integration over “church” and sacramental; a large part of the language of Felipe/Truth corresponds to them.

6) Canon of scripture and controversy ancient

The Letter festal 39 of Athanásio (367) is the first list old that matches exactly with the 27 books of the NT current; parallel discourages the “apocrypha” used by heretics. Before and after there were alternative lists. This explains why many writings today's so-called “gnostics” were left out of the liturgical use catholic/orthodox.
The descriptions earliest of these currents come from Irenaeus (Against heresies, ca. 180), a work which, until 1945, was the primary source to learn about the christian gnosticism.

7) Methods and criteria for study current

• Textual criticism and paleography: manuscripts, coptic (s. IV) usually translate original earlier greeks; fragments of the Oxyrhynchus help to set dates for Thomas.
• Critique of the shape and of the traditions: Thomas preserves lodge with parallel synoptic and other independent; open debate about its dependence/independence and stratification.
• The history of the reception: the edition of Robinson (The Nag Hammadi Library in English), and the synthesis newsletter Pagels popularized the label “Gnostic Gospels”.
• The provenance of the manuscripts: it is debated whether they were a product of circles monastic or private networks; the research material (papers, prosecutors reused, etc) explains the origins and circulation.

8) recurring Themes (with examples textual)

• Private revelation pospascual: dialogues of Jesus with disciples select (Mary, Thomas, Judas)
• Know the hidden vs. public authority: tension between gnosis “for the few” and teaching “all”, reported by Irenaeus.
• Role of womenauthority Mary Magdalene as a visionary/master in his gospel, in contrast with resistances of Peter/Andrew.
• Symbolic reading of the sacraments: Felipe and the “bridal chamber”.

9) why they are not in the canon

Criteria proto-orthodox (s. II–IV): apostolicity, ancient, liturgical use universal (catholic), doctrinal orthodoxy. Most of these gospels failure in one or more locations (e.g., attribution pseudónima, doctrine incompatible with the rule of faith, the use is restricted to esoteric circles). The canonical consolidation culminates with lists as Athanasio (367).

10) State of affairs (open discussion)

• Dating Thomas: core early vs. composition dependent on the Synoptics/diatésero (s. II). The evidence papyracea oldest today is POxy frg. s. II–III; debate.
• Interpretation of Judas: what rehabilitation of Judas, or satire antiapóstolica? The philology of the coptic and the context setiano continue to be discussed.
• Unit of “gnosticism”: the recent historiography prefer to speak of “gnosticismos” (plural) in view of the marked differences between setians, valentinos, hermetic, christians and others.

11) recommended Readings, and reliable sources

• Editing/Translations: The Nag Hammadi Library in English, ed. James M. Robinson (trads. and prologues critics).
• Synthesis academic:
  • Britannica (views of gnosticism and the demiurge).
  • Studies on setians and the platonic tradition (Turner) and packages of recent academic.
  • Inputs of historical context and theological about Irenaeus and Against heresies.
• Introductions critical accessible: popular articles academic Bart D. Ehrman on Thomas, setians and Nag Hammadi (useful for overview and references).

12) Chronology minimum

• ca. 120-200: composition of many texts (in Greek); emergence and consolidation of schools setianas/valentinas.
• ca. 150-200: controversial anti-gnostic (Irenaeus).
• s. IV: coptic Nag Hammadi; translation/compilation in codices.
• 367: Letter festal 39 of Athanasio (list of the 27 books of the NT).
• 1896: discovery of the Gospel of Mary (BG 8502).
• 1945: discovery of Nag Hammadi.
• 2006: public edition of the Gospel of Judas (Codex Tchacos).

13) How to read critically

1. Distinguish gender: such (Thomas), homilies (Truth), dialogues revelatory (Mary/Judas), treated mystics (Apocryphon of John).
2. Separate layers: identify parallel synoptic vs. materials of its own; not to extrapolate a “life of Jesus”.
3. Contextualize: to contrast with the theology proto-orthodox (Irenaeus, the liturgical tradition) and with middle platonism.
4. To attend the reception: authority of Mary and other characters in minority communities; language sacramental symbolic.

14) Conclusion

The so-called “gnostic gospels” are not mere “competitors” late of the canonical, or a block doctrinal uniform. Are testimonials plural of christianities of the centuries II–IV reinterpretaron to Jesus and the salvation from keys revealed knowledge and speculative cosmology. His study —from Nag Hammadi, Judas, Mary, Thomas— light up the diversity of early christianity and the the process of defining canonical in the late Antiquity. Read them with criteria philological and historical, and in dialogue with the patristic sources, it allows to assess its importance, without confusing them with the NT or recreations and conveniences.

Annexes useful (selection of “gospels” and related texts known for Nag Hammadi or other codices)

• Gospel of Thomas; Gospel of Philip; Gospel of Truth; Gospel of Mary; Gospel of Judas; Gospel of the Egyptians (the holy Book of the Great Invisible Spirit); Apocryphon of John; Letter of Peter to Philip; Apocalypse of Peter; Wisdom of jesus Christ.