Concept of Our Great Power refers to writing 28 of codex VI of the Nag Hammadi library. The manuscript is dated from within approximately the middle of the fourth century CE. [1] The apocalyptic text focuses on events such as the creation, actions of the Redeemer and the Antichrist, and the last triumph of the highest Power. [2] It speaks of a great Power that can make a person invisible and immune to fire. The text also discusses the roles of different aeons. The author urges people to wake up from their dreamlike state and return to the true food and "water of life." [3] The text also mentions a man (Jesus) who will come into being and know the great Power and speak in parables. This man will open the gates of heaven with his words and raise the dead. The conclusion describes the end of the earthly kingdom and the cleansing of the souls. The wickedness of the world is stronger than the forces of good, but the righteous will be protected by a divine power and enter into an immeasurable light. Fire will consume all evil, and the firmaments will fall. The souls that are being punished will be released and come to purity.
The text opens by discussing the idea of a great Power that makes one invisible and protects from fire. The text emphasizes the importance of knowing this power and being able to distinguish it from other things. The author mentions the spirit and the role it plays in giving life to people. The text also mentions the origin of the creation and the desire of the powers to see the image of the great Power.
The writing speaks of the work of the Power that came into being and mentions the story of Noah and the flood. It also discusses the psychic aeon that is mixed with bodies and the negative qualities it brings such as wrath, envy, malice, and disease. The text calls for people to awaken and turn from evil desires and heresies. It also mentions the mother of fire who brought the fire upon the soul and earth, destroying all dwellings and eventually destroying herself. The fire will continue to burn until all wickedness is cleansed.
A man (Jesus) is said to come into being who knows the great Power. He will receive the knowledge and drink from the milk of the mother. He will speak in parables and proclaim the aeon to come, just as Noah spoke in the first aeon. He will speak in 72 tongues and open the gates of heaven with his words, defeating the ruler of Hades. The archons, however, will raise their wrath against him and deliver him up to the ruler of Hades, who will find that the nature of the man's flesh cannot be seized. This is seen as a sign of the dissolution of the archons and the change of the aeon. Many will follow him, write down his words, and become blessed, having found rest in the heavens.
The text continues discussing the coming of a man who knows the great Power and proclaims the second aeon. The archons become angry and try to seize him, but he is victorious over them. The text then goes on to describe the events that follow, including the rise of wickedness, the archons sending an imitator (the Antichrist), and the child growing up and performing great signs. The text predicts that those who follow this man will introduce circumcision and turn away from the great Power. The text also mentions that many preachers have been sent beforehand to preach on behalf of the man who performs great signs.
It concludes by describing a time of judgment and purification, in which wickedness will be cleansed and the souls of the righteous will enter into a state of light and immortality. The period of judgment is said to last 1460 years, after which all things will come to an end and the souls of the righteous will find rest in the Power who is above all powers. The souls who are being punished will cry out for mercy, and they will eventually come to purity and be released. [4]
Pistis Sophia is a Gnostic text discovered in 1773, possibly written between the 3rd and 4th centuries AD. The existing manuscript, which some scholars place in the late 4th century, relates one Gnostic group's teachings of the transfigured Jesus to the assembled disciples, including his mother Mary, Mary Magdalene, and Martha. In this text, the risen Jesus had spent eleven years speaking with his disciples, teaching them only the lower mysteries. After eleven years, he receives his true garment and is able to reveal the higher mysteries revered by this group. The prized mysteries relate to complex cosmologies and knowledge necessary for the soul to reach the highest divine realms.
The First Apocalypse of James is a Gnostic apocalyptic writing. Its initially rediscovery was a Coptic translation as the third tractate of Codex V in the Nag Hammadi library. Additional copies were later found in Coptic as part of the Codex Tchacos and in Greek among the Oxyrhynchus Papyri. The text uses Valentinian theologoumena, leading to the belief that the original document was written in c. 200 AD. The content of the text is a dialogue between Jesus and James the Just. The text takes a docetic view of Jesus via his statements "you are not my brother materially" and "never have I suffered in any way, nor have I been distressed." The text prepares James for his death as a martyr by emphasizing spiritual redemption over material existence.
The Apocryphon of John, also called the Secret Book of John or the Secret Revelation of John, is a 2nd-century Sethian Gnostic Christian pseudepigraphical text attributed to John the Apostle. It is one of the texts addressed by Irenaeus in his Against Heresies, placing its composition before 180 AD. It is presented as describing Jesus appearing and giving secret knowledge (gnosis) to his disciple John. The author describes it as having occurred after Jesus had "gone back to the place from which he came".
Barbēlō 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', '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 Barbēlō gnostics.
The Letter of Peter to Philip is a Gnostic writing. It was initially discovered as the second tractate in Codex VIII of the Nag Hammadi library. The tractate is a Coptic translation of a Greek original, likely written in c. 200 AD. An additional copy of the text, also written in Coptic, was later found in Codex Tchacos. The writing begins as an epistle from Peter to Philip the Apostle, but the narrative changes to a dialogue between Jesus and the disciples. The central message of the writing is to emphasize the soteriological value of preaching the message of Jesus.
The Holy Book of the Great Invisible Spirit, also known as the Coptic Gospel of the Egyptians, is a Sethian Gnostic text found in Codices III and IV of the Nag Hammadi library. The text describes the origin of three powers: the Father, the Mother, and the Son, who came forth from the great invisible Spirit. The text emphasizes Seth as the origin of the seed of eternal life and the great, incorruptible race. It concludes with a prayer and a statement that it was written by the great Seth and placed in the mountain Charaxio to be revealed at the end of times.
The Books of Jeu are two Gnostic texts. Though independent works, both the First Book of Jeu and the Second Book of Jeu appear, in Sahidic Coptic, in the Bruce Codex. They are a combination of a gospel and an esoteric revelation; the work professes to record conversations Jesus had with both the male apostles and his female disciples, and the secret knowledge (gnosis) revealed in these conversations.
The Epistle of Eugnostos or Eugnostos the Blessed is a Gnostic epistle found in Codices III and V of the Nag Hammadi library. Both copies seem to be a Coptic translation of a Greek original that was composed in Egypt around the late 1st century; the copy from Codex III is the earlier translation. Scholars note that the text is interrelated with The Sophia of Jesus Christ; SJC adds more specifically Christian elements to the cosmology-focused Eug. The text is a philosophical discourse on the nature of God and the world. The author asserts that previous human inquiries have failed to reach the truth about the nature of God, who is ineffable and beyond human understanding. The author describes a belief system in which there is an Immortal Man who reveals various aeons and powers with different names and authorities over different kingdoms and worlds.
Zostrianos is a Sethian Gnostic text. It is the first tractate of two in Codex VIII of the Nag Hammadi library. It takes up 132 of the 140 pages in the codex, making Zostrianos the longest tractate of the entire library. However the text is extensively damaged, especially in the center, making the document difficult to fully understand. The Coptic manuscript is a translation of a Greek original, likely written in Alexandria in c. 200 AD. In the text, Zostrianos goes on a heavenly journey and receives divine knowledge from the aeons.
The Sethians were one of the main currents of Gnosticism during the 2nd and 3rd century AD, along with Valentinianism and Basilideanism. According to John D. Turner, it originated in the 2nd century AD as a fusion of two distinct Hellenistic Judaic philosophies and was influenced by Christianity and Middle Platonism. However, the exact origin of Sethianism is not properly understood.
The Thought of Norea is a Sethian Gnostic text. It is the second of three treatises in Codex IX of the Nag Hammadi library texts, taking up pages 27–29 of the codex's 74 pages. The text consists of only 52 lines, making it one of the shortest treatises in the entire library. The work is untitled; editor Birger A. Pearson created the title from the phrase "the thought of Norea" that appears in the final sentence of the text. The text expands Norea's plea for deliverance from the archons in Hypostasis of the Archons. It is divided into four parts: an invocation, Norea's cry and deliverance, her activity in the Pleroma, and salvation.
Marsanes is a Sethian Gnostic text from the New Testament apocrypha. The only surviving copy comes from the Nag Hammadi library, albeit with 14 pages completely missing and a large number of lines throughout the text damaged beyond recovery. Scholars speculate that the text was originally written by a Syrian in Greek during the third century. The content of the text focuses on the 13 seals, the Triple-Powered One, the shape and structure of the soul, acquiring power and knowledge, and an apocalyptic vision.
Allogenes is a series of Gnostic texts. The main character in these texts is Allogenes, which translates as 'stranger,' 'foreigner,' or 'of another race.' The first text discovered was Allogenes as the third tractate in Codex XI of the Nag Hammadi library. The Coptic manuscript is a translation of a Greek original, likely written in Alexandria before 300 AD. In this text, containing Middle Platonic or Neoplatonic elements, Allogenes receives divine revelations.
The Second Apocalypse of James is a Gnostic writing. It is the fourth tractate in Codex V in the Nag Hammadi library, immediately following the First Apocalypse of James. The order is a deliberate scribal choice, since the first text prepares James the Just for his death as a martyr, and the second text describes his death in detail. The existing Coptic version was likely translated in c. 300 AD from a Greek original written in c. 150 AD. In the text, James serves as a Gnostic redeemer who tries unsuccessfully to persuade the people to understand God before his martyrdom.
The Gnostic Apocalypse of Peter is the third tractate in Codex VII of the Nag Hammadi library and part of the New Testament apocrypha. It is also known as the Coptic Apocalypse of Peter or Revelation of Peter. The Coptic manuscript is considered a poor translation of a Greek original that dates to c. 200 AD. Translator James Brashler considers the text "important source material for a Gnostic Christology that understands Jesus as a docetic redeemer," based on a vision near the end of the text in which Jesus states that a substitute was crucified rather than the living Jesus. Comparable language is used in the Second Treatise of the Great Seth, in which Jesus laughs at the ignorance of those who tried to kill him but failed to realize that he "did not die in reality but in appearance." Docetism was later rejected at the First Council of Nicaea in 325 AD and regarded as heretical by most non-Gnostic churches. The text also emphasizes seeking truth and knowledge, because many people will be misled by false teachers.
The Paraphrase of Shem is a Gnostic text. It is the first tractate in Codex VII of the Nag Hammadi library. The Coptic manuscript is notable for being one of the best preserved tractates despite its length and for its absence of Christian influence. The text likely was written in Syria in c. 200 AD. It discusses cosmogony, soteriology, and eschatology.
The Testimony of Truth is a Gnostic Christian text. It is the third of three treatises in Codex IX of the Nag Hammadi library texts, taking up pages 29–74 of the codex. The original title is unknown; the editor created the title based on expressions in the text, such as "the word of truth" and "true testimony." The text is a homily that argues for accepting spiritual truth and renouncing the material world. The author interprets the serpent that instructed Adam and Eve in the Garden of Eden as Christ, who revealed knowledge of a malevolent Creator. Testimony of Truth is also the only Nag Hammadi text that identifies opposing Gnostic Christian groups by name.
The Hypostasis of the Archons, also called The Reality of the Rulers or The Nature of the Rulers, is a Gnostic writing. The only known surviving manuscript is in Coptic as the fourth tractate in Codex II of the Nag Hammadi library. It has some similarities with On the Origin of the World, which immediately follows it in the codex. The Coptic version is a translation of a Greek original, possibly written in Egypt in the third century AD. The text begins as an exegesis on Genesis 1–6 and concludes as a discourse explaining the nature of the world's evil authorities. It applies Christian Gnostic beliefs to the Jewish origin story, and translator Bentley Layton believes the intent is anti-Jewish.
Nag Hammadi Codex II is a papyrus codex with a collection of early Christian Gnostic texts in Coptic. The manuscript has survived in nearly perfect condition. The codex is dated to the 4th century. It is the only complete manuscript from antiquity with the text of the Gospel of Thomas.
A Valentinian Exposition is the second tractate from Codex XI of the Nag Hammadi Library. Less than half of the text has been preserved. The text explores the relationship between God, the created world, and humanity. It states that the material world is a shadow of the spiritual world and that humanity is a mixture of spiritual and carnal elements. The Demiurge, a lower deity, is responsible for creating the physical world and humanity, and the Devil, who is one of the divine beings, expelled his root from the body of humanity and caused the world to fall into sin. It also explores themes such as salvation through knowledge and understanding of one's true identity.