Gnosticism is a collection of religious ideas and systems that coalesced in the late 1st century AD among Jewish and early Christian sects. These various groups emphasized personal spiritual knowledge (gnosis) above the proto-orthodox teachings, traditions, and authority of religious institutions. Gnostic cosmogony generally presents a distinction between a supreme, hidden God and a malevolent lesser divinity who is responsible for creating the material universe. Consequently, Gnostics considered material existence flawed or evil, and held the principal element of salvation to be direct knowledge of the hidden divinity, attained via mystical or esoteric insight. Many Gnostic texts deal not in concepts of sin and repentance, but with illusion and enlightenment.
Irenaeus was a Greek bishop noted for his role in guiding and expanding Christian communities in the southern regions of present-day France and, more widely, for the development of Christian theology by combating heterodox or Gnostic interpretations of Scripture as heresy and defining proto-orthodoxy. Originating from Smyrna, he had seen and heard the preaching of Polycarp, who in turn was said to have heard John the Evangelist, and thus was the last-known living connection with the Apostles.
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 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 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 Dialogue of the Saviour is a Gnostic Christian writing. It is the fifth tractate in Codex III of Nag Hammadi library. The only existing copy, written in Coptic, is fragmentary. Its final form was likely completed c. 150 AD. The textual style resembles other Gnostic dialogues between the Savior and the disciples, such as the Gospel of Thomas, but lacks a literary framework, has dramatic episodes interspersed, and includes eschatology. This style may be the result of a combination of "at least four different written sources.". Unlike many other Gnostic texts, Dialogue attributes the creation of the world to a benevolent Father rather than an evil or flawed Demiurge.
The Sethians were one of the main currents of Gnosticism during the 2nd and 3rd century CE, along with Valentinianism and Basilideanism. According to John D. Turner, it originated in the 2nd century CE 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.
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.
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 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.
Valentinianism was one of the major Gnostic Christian movements that originated from Roman Catholicism. Founded by Valentinus in the 2nd century AD, its influence spread widely, not just within Rome but also from Northwest Africa to Egypt through to Asia Minor and Syria in the East. Later in the movement's history it broke into an Eastern and a Western school. Disciples of Valentinus continued to be active into the 4th century AD, after the Roman Emperor Theodosius I issued the Edict of Thessalonica, which declared Nicene Christianity as the State church of the Roman Empire.
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, 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 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 Tripartite Tractate is a Valentinian Gnostic work. The date is estimated to the second half of the third century or the fourth century but is "most likely based on an earlier Greek version." It is the second-longest text in the Nag Hammadi library. It is the fifth tractate of the first codex, known as the Jung Codex. It is untitled, and instead it gets its name "from the fact that the ancient copyist divided the text with decorative markings in two places, thus separating the tractate into three parts." The first part describes the relationship between the Father, the Logos, the Church, and the aeons. The second part contains the Gnostic creation narrative, in which man is created by the Demiurge and is a mixture of both spiritual and material substances. The third part explains the Savior's role in salvation.
The Treatise on the Resurrection is an ancient Gnostic or quasi-Gnostic Christian text which was found at Nag Hammadi, Egypt. It is also sometimes referred to as "The Letter to Rheginos" because it is a letter responding to questions about the resurrection posed by Rheginos, who may have been a non-Gnostic Christian.
The Exegesis on the Soul is one of the ancient texts found at Nag Hammadi, in Codex II. The text emphasizes the importance of prayer and repentance. It states that prayer should be done not just with words but with the spirit, which comes from within, and should involve confessing sins, recognizing past deception, mourning past actions, and even hating oneself. The beginning of salvation is repentance, and the Father is good and loving, and will hear the soul that calls out to him. The text references Biblical passages and stories from Greek mythology to illustrate its points, such as the story of Odysseus and Helen, and the Psalms. It is said that through repentance and sighing, God will have pity on the soul and restore it to its original state. The text concludes by emphasizing God's mercy and His willingness to hear the prayers of those who truly repent.
Melchizedek is the first tractate from Codex IX of the Nag Hammadi Library. It is a Gnostic work that features the Biblical figure Melchizedek. The text is fragmentary and highly damaged. The original text was 750 lines; of these, only 19 are complete, and 467 are fragmentary. The remaining 264 lines have been lost from the damage to the text. Like much of Nag Hammadi, the text was likely used by Gnostic Christians in Roman Egypt. It makes reference to Seth, suggesting it may have been used in Sethianism, a school of Gnosticism. The date it was written is unknown; all that can be said is that it was created during the period of early Christianity, presumably at some point during the 3rd century.
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.
