The Dialogue of the Saviour is a Gnostic Christian writing. [1] It is the fifth tractate in Codex III of Nag Hammadi library. [1] [2] The only existing copy, [3] written in Coptic, is fragmentary. [1] [2] Its final form was likely completed c. 150 AD. [3] The textual style resembles other Gnostic dialogues between the Savior and the disciples, such as the Gospel of Thomas, [1] [2] but lacks a literary framework, has dramatic episodes interspersed, and includes eschatology. [1] [2] This style may be the result of a combination of "at least four different written sources.". [3] Unlike many other Gnostic texts, Dialogue attributes the creation of the world to a benevolent Father rather than an evil or flawed Demiurge. [4]
The Savior instructs his disciples to abandon their labor and stand at rest to achieve eternal rest. He encourages them to praise the Father and to repent, since the Father is the thinking and entire serenity of the solitary. The Savior also warns his disciples about the power of fear and the time of dissolution, which they should not be afraid of but should pass by with a single mind. He assures them that those who seek and reveal the truth will be received, and their works will not be destroyed. The Savior also emphasizes the importance of setting things in order in the mind to achieve luminosity in the body.
Mary Magdalene, Judas, Matthew, and the Lord are conversing. The Lord speaks about the nature of darkness and light, the origin of the universe, the power of the mind and the spirit, and the importance of seeking the truth. The Lord emphasizes the need to have a place in the heart to receive knowledge and suggests that seeing the place of pure light is not possible while still carrying the physical body. Instead, the Lord suggests that knowing oneself and doing good works can lead to understanding and connection with the place of life.
Judas asks the Lord about the force that supports the earth and heavens, and the Lord explains that it is the First Word that established the cosmos. The text also emphasizes the importance of understanding the root of all things, including the work of perfection, fire, water, wind, and the body. The Son of Man explains that a deficient seed from a power went down to the abyss but was brought up to the Greatness by the Word. The disciples are amazed at these teachings and offer praise to the Lord. The Lord describes a vision that can be seen through a transient or eternal perspective, with the emphasis on seeking and speaking from within to be in harmony with the living God. The Lord emphasizes the importance of ridding oneself of jealousy and abandoning burdensome works in order to enter the bridal chamber and find rest. The conversation also reveals that what is born of truth does not die and that the place where the Lord is not is lacking truth.
Mary expresses her desire to understand all things, and the Lord emphasizes the importance of seeking life rather than the material wealth of the world. The disciples ask how to ensure their work is perfect, and the Lord advises them to be prepared and find inner peace. Judas asks about the beginning of the path, and the Lord says it is rooted in love and goodness. Matthew questions the end of everything, and the Lord tells him that understanding and acceptance of his teachings are necessary. The disciples inquire about the place they are going, and the Lord encourages them to focus on the present moment. Mary speaks of the mystery of truth and their taking a stand in it. The Lord emphasizes the importance of stripping oneself of transient things and following the path of truth to achieve spiritual purity. The ending optimistically describes the dissolution of "the works of womanhood," meaning the end of fleshly existence via childbirth [2] and a return to the light. [5]
The Gospel of Thomas is an extra-canonical sayings gospel. It was discovered near Nag Hammadi, Egypt, in December 1945 among a group of books known as the Nag Hammadi library. Scholars speculate that the works were buried in response to a letter from Bishop Athanasius declaring a strict canon of Christian scripture. Scholars have proposed dates of composition as early as 60 AD and as late as 250 AD. Since its discovery, many scholars have seen it as evidence in support of the existence of a "Q source" which might have been very similar in its form as a collection of sayings of Jesus without any accounts of his deeds or his life and death, referred to as a sayings gospel.
The Gospel of Philip is a non-canonical Gnostic Gospel dated to around the 3rd century but lost in medieval times until rediscovered by accident, buried with other texts near Nag Hammadi in Egypt, in 1945.
The Gospel of Mary is an early Christian text discovered in 1896 in a fifth-century papyrus codex written in Sahidic Coptic. This Berlin Codex was purchased in Cairo by German diplomat Carl Reinhardt.
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".
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 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.
The Book of Thomas the Contender or The Book of Thomas is a Gnostic revelation dialogue. It is the seventh tractate in Codex II of the Nag Hammadi library. The tractate is a Coptic translation of a Greek original, likely composed in Syria during the early 200s AD. The dialogue is between Jesus and Judas Thomas, whom Jesus calls "my twin" and "my brother." Scholars disagree on whether Judas Thomas is Thomas the Apostle, Jude the Apostle, and/or Jude, brother of Jesus. Judas is one of the brothers of Jesus named in Mark 6:3, and Thomas is Aramaic for 'twin.' The ending of the text is a monologue delivered by Jesus.
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 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.
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 Gnostic Apocalypse of Peter, also known as the Coptic Apocalypse of Peter and Revelation of Peter, is the third tractate in Codex VII of the Nag Hammadi library. The work is part of Gnosticism, a sect of early Christianity, and is considered part of the New Testament apocrypha. It was likely originally written in the Koine Greek language and composed around 200 CE. The surviving manuscript from Nag Hammadi is a poor-quality translation of the Greek into Coptic, and likely dates from the 4th century.
The Gospel of the Truth is one of the Gnostic texts from the New Testament apocrypha found in the Nag Hammadi codices ("NHC"). It exists in two Coptic translations, a Subakhmimic rendition surviving almost in full in the first Nag Hammadi codex and a Sahidic in fragments in the twelfth codex.
The Teachings of Silvanus is the fourth tractate in Codex VII of the Nag Hammadi library. The Coptic translation dates to c. 350 AD, but the original Greek version was likely written near Alexandria between c. 200 and the early 300s AD. The text is pseudepigrapha attributed to Silas (Silvanus), a companion of Paul in Acts of the Apostles. Scholars typically consider it not Gnostic, but J. L. Sumney argues that it is a Gnostic work. It is a rare example of an early Christian Wisdom text and was used in monastic circles. The content of the text encourages the reader to seek wisdom and knowledge, embrace Christ as the King and Teacher, and to cast out any negative influences. God and Christ are described as divine, with Christ being an emanation of God's power, wisdom, and life. The text instructs the reader to fear God, glorify Him through good works, and be pure.
"The Thunder, Perfect Mind" is a Coptic text originally discovered in the Nag Hammadi library in 1945. It follows a poetic structure, and has received scholarly attention for its gnomic style and unclear subject. It speaks about the divine in paradoxical terms, as both honored and cursed, as life and death, and as both the cause of peace and war. The poem also emphasizes the idea that the divine exists both inside and outside of oneself, and that one's judgment and salvation are dependent on their relationship to the divine. It offers a unique perspective on the nature of the divine and the individual's relationship to it, and it highlights the idea of duality and the interconnectedness of opposing forces.
The Second Treatise of the Great Seth is a Gnostic text. It is the second tractate in Codex VII of the Nag Hammadi library. The Coptic papyrus, widely thought and said to have been translated from a Greek original, is entirely preserved and written clearly. The text likely was written near Alexandria c. 200 AD. Seth is not mentioned in the text; instead the title "may be understood to be the second speech or message delivered by Jesus, the manifestation of heavenly Seth," based on Sethian beliefs. Like the Gnostic Apocalypse of Peter, the text takes a docetic view of the crucifixion of Jesus with the statement that Jesus "did not die in reality but in appearance." Although the heresiologist Irenaeus criticized the supposed Gnostic belief that Simon of Cyrene was a substitute who was crucified instead of Jesus, the text of Second Treatise of the Great Seth, in context, says, "It was another, their father, who drank the gall and the vinegar; it was not I. They struck me with the reed; it was another, Simon, who bore the cross on his shoulder. It was another upon whom they placed the crown of thorns." The text also encourages unity among Gnostics, assuring them that Jesus will help them overcome the false rulers and their followers.
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.
Stephen Emmel is a Coptologist and musician.