The Secret Revelations of John - Book Report/Review Example

The Secret Book of John The Secret Book of John Introduction The Secret Book of John, also known as The Secret Revelations of John or Apocryphon of John is one of the several ancient Gnostic manuscripts rediscovered in the modern times. It is a second century AD Sethian Gnostic Christian document of surreptitious teachings. The text must have existed before 180 AD because it was known to the church father, Irenaeus (Pleše, 2006, p. 13). It is widely accepted as the most valuable manuscripts. It is known as the locus classicus, for the Gnostic mythological system. It is the unsurpassed Gnostic Gospel, which has preserved and defines the essence of Gnostic revelation and myth. Apocryphon of John describes the appearance of Jesus Christ to Apostle John. The appeared Christ then educated Apostle John on the secret knowledge. The appearance of Jesus happened after Jesus Christ had gone back to heaven. It gives the vision, which invigorated early Christianity but was later forgotten. Apocryphon of John provides the fundamental insights into the lost foundations of Christianity. History The original manuscript was titled Apocryphon Iohannis, directly translated to the Apocryphon of John. Scholars have been using the original title for the past fifty years. In Greek, the term ‘Apocryphon’ means “secret” or “hidden.” Therefore, in the literature world, the title has been popularly translated as either The Secret Revelation of John or The Secret Book of John (Davies, 2005, p.36). As suggested by its title, the Apocryphon of John is a sacrosanct text, which was intended for people who had prepared properly to receive the revelation. In the second century, the circulation of the book was restricted. In spite of the limited distribution and the later effective efforts of the changing Christian orthodoxy to demolish, the book and other related scriptures they considered heretical, four separate texts survived to this age. Three of the manuscripts of the Apocryphon of John were found in 1945 amid the Nag Hammadi codices (Davies, 2005, p.37). The fourth copy was discovered fifty years earlier in another side in Egypt. All the four versions date to the 4th century. Three of the four versions seem to be Coptic translations, of an original manuscript in Greek that were done independently. Two of the four texts, NHC IV and NHC II are very similar and thus are mostly like the copies of unknown translation. Text Genre The text is a revelation. The book talks about the appearance of Jesus Christ to John, the son of Zebedee. The text then details Jesus’ description of God and the truth religion to John. He gives John detail information to challenge his doubtful heart. As an apocalypse, the book is a revelation, sacred vision, and a secret text (Davies, 2005, p.37). It gives the story of God, which by reflection is a story of humankind. It is a psychological reflection on consciousness and existential dilemma of an everlasting light indwelling life. The text is a pseudepigraphy, Jesus Christ, who is a heavenly revealer, empowers John, the seer. John, who Jesus empowered to see, composes the revelation for posterity. He wrote in a heavenly ascent and incognito descent and ascent. The text is a meditative ascent manual, which educates lay meditators the means of eliciting visionary experience and achieving mystical unification with the Godhead. Authorship John the brother of James, who is Zebedee’s son, authored the Secret Book of John. The book opens by pointing out that what in contained in it is the teaching and the revelations of Jesus Christ to John, his follower. It then gives a description of John’s meeting with a Pharisee named Arimanios. Arimanios challenged John about the whereabouts and the teachings of Jesus Christ. The Pharisee told John that the Nazarene had misled him to shun his ancestral traditions. When John heard what Arimanios had said, he turned away and went off to a desolate mountainous place. He was very unhappy and seemed to doubt the truth of the teachings of Christ Jesus (Davies, 2005, p.38). When he was still asking himself about Jesus, Jesus appeared to him suddenly. He appeared in the light in a figure of a human being that kept changing from a figure of a little child to that of an old man. The appeared Jesus Christ educated John about God. Therefore, the Apocryphon of John is thus a description of John’s issues that led to his meeting with Jesus Christ. However, because the book is apocalyptic in both content and form, many scholars have confronted the question of its authorship and the time of its composition. Most modern scholars believe that the author of the Apocryphon of John was a Christian prophet, who lived in Asia Minor. They also believe that the person wrote the work between 90 and 95 AD during the time of Domitian (Davies, 2005, p.38). Even though, later Christians identified the Apocalypse’s John with the John, the disciple of Jesus Christ; some people thought the identification was impossible. The Apocalypse is confusing when it comes to the structure. Previous generation of scholars thought that John was more of a redactor of several early sources than a literary artist (Davies, 2005, p.37). Theories, which pointed to the work as a revision or a compilation of other written or spoken work, have existed. One more modern theory say that the many doubts in the Apocalypse are due to a discussion of two different apocalypses, which were written by the same author at various times. Nonetheless, recent interpreters agree that the Apocalypse is a unity. The repetitions of similar series of events from diverse perspectives have help scholars solve most problems and difficulties of the structure. Historical Setting John wrote the text during the time of persecution to give courage and motivate his fellow Christians. He wrote the book from an extremely anti-Roman perception, which was similar to that of the Jewish Zealots, but not known or shared by early Christians. Just like the Book of Daniel, the Apocryphon of John utilized the imagery of holy war, not to encourage or instigate open rebellion, but to promote passive resistance and martyrs’ deaths. Martyrs’ deaths hasten the end, as a fixed number of sufferers for the cause must die before eschatological battle is initiated (Meyer, et al. 2007, p.79). People have different opinions on how many events in the book refer to contemporary events and how powerfully the political aspects of the text can be stressed. Nonetheless, no one refuse the fact that the text was a call to decision in times of trial (Meyer, et al. 2007, p.79). The book is also an eschatological book of the future. John does not set a definite time for the return of Christ and judgment of Rome but presents the shadow of the coming vindication of the righteous. Reception In the second century AD, the evolving Christian Orthodoxy considered the Apocryphon of John and other books heretical. The distribution of the book was thus restricted. However, before then, the study of Apocryphon of John was translated and distributed chiefly to foster salvation. People also translated and distributed it for refutation of its claims and thus promote salvation according to Christian Orthodoxy. However, as pointed out, in the second century AD, the book and other similar writings considered heretical were restricted. In about 185 AD, church father Irenaeus, said that the Apocryphon of John was an indiscernible and illegitimate writings that were developed to mislead the minds of people ignorant of the proper scriptures (Irenaeus, Unger, & Steenberg, 2012, p. 53). The destruction and the loss of the text happened when Catholic Church, mainly Egyptian Bishop Athanasius, decreed that all non-canonical manuscripts were illegal. However, when they buried copies were rediscovered in 1945 next to Nag Hammadi, Egypt, it arose a new interest in it. In the recent time, Christians have been quick to dismiss the book as they feel it is promoting heretical idea. The book just as other Nag Hammadi text, suggests that Christ Jesus was not necessarily Gods Son and the only way to be saved is to be connected to God. It suggests that no church, book, or pope can get anyone to heaven (Irenaeus, Unger, & Steenberg, 2012, p. 53). Therefore, due to the book’s promotion of ideas, which are foreign to Christians, most of the Christians who have read the work, consider it heretical. However, a significant number of Christians have not read the book. For instance, most American Christians confuse the book, including the other Nag Hammadi books with the Dead Sea scrolls (Irenaeus, Unger, & Steenberg, 2012, p. 54). Some people have, however; turned their perception of the text including all other, which are considered non-canonical texts. Some people now see the texts as non-Biblical proofs of the existence of Jesus Christ. They, however, further claim that the texts do not express authentic words of Christ Jesus (Irenaeus, Unger, & Steenberg, 2012, p. 54). Among scholars, the discovery of 13 Coptic codices that were preserved on papyrus close to Nag Hammadi, Egypt has increased interest in Gnosticism exponentially. Before the publication of the texts in 1960s and 70s, people’s knowledge of Gnosticism depended mainly on the descriptions of ancient seekers of heresies like Irenaeus, the Lyons’ bishop of 180 CE. Discovery of the texts in Egypt permitted the antique Gnostics to speak with their voices. It was now possible set side by side the accounts of the hostile outsiders and those of the authentic insiders (Irenaeus, Unger, & Steenberg, 2012, p. 55). Many scholars were enthusiastic about the three Coptic copies of Apocryphon of John because they seemed to contain the original version of Barbelo Gnostic teachings, which Irenaeus, had argued against in the Against Heresies. Irenaeus had pointed out that the text represented the early heresy and an immediate ancestor of the biggest danger to the church. From the teachings of the Apocryphon of John, scholars discovered the Barbelo-Gnostic teaching. From other texts found near Nag Hammadi, scholars were able to determine the teaching of Valentinian (Irenaeus, Unger, & Steenberg, 2012, p. 55). Scholars pointed out that Barbelo-Gnostic and Valentinian were two key branches of ancient Gnosticism. The discovering of the teachings of Barbelo- Gnostic challenged the scholars’ understanding of Gnosticism. At the time, scholars understood Gnosticism as amounting to pre-Nicene Christian heresy. Many scholars also included regions like the Manichaeism and Mandaeism in the definition of Gnosticism. Others considered Gnosticism as a religion that promotes anti-cosmic attitude. However, with the Apocryphon of John, scholars discovered that Gnosticism was not a monolithic religion or movement (Irenaeus, Unger, & Steenberg, 2012, p. 55). Apocryphon of John thus challenged the scholars’ understanding of Gnosticism. It led to the writings like What is Gnosticism? by Karen L. King and Michael A. Williams’ Rethinking “Gnosticism’ (King, 2003, p. 26). In his work, Williams suggested that categorization ought to be abandoned altogether. If scholarly views could have been sought, many scholars could have agreed that the word “Gnosticism” ought to be reserved for refutations of heresies by various heresy hunters like Irenaeus. All scholars, including those who are uncomfortable with the word “Gnosticism” agree that Barbelo- Gnostics was a significant early Christian religion or movement. Following Hans Martin Schenke’s work in the 1970s, many scholars tend to use the term “Sethian” instead of “Barbelo-Gnostic.” According to Schenke, Apocryphon of John and other Nag Hammadi texts talk of a triune Godhead of Father, Mother Barbelo, and Christ who is above an evil angelic maker Yaldabaoth. However, they also talk of Seth, Adam and Eve’s third son as a heavenly savior. Authors of the original Sethian manuscripts recognized themselves as the “race” or “seed” of Seth (Van, 2013, pp. 41-47). As mentioned earlier, the discovery of Nag Hammadi texts, which includes the Apocryphon of John deepen the interest of scholars on Gnosticism. Therefore, due to the deeper interest; scholars have advanced their study of Classic Gnosticism thus discovering hidden truths. Researchers have identified a close relationship between Sethianism and Neoplatonism. Plotinus and his students read at least two Nag Hammadi texts, Allogenes and Zostrianos in mid-third century in Rome (Spanu & Plotinus, 2012, p.37). Plotinus is thought to have been the founder of Neoplatonism. Even though Plotinus and his well-known student Porphyry refute Sethian texts, many scholars, though still hotly debated believe that the writings contributed to their thinking. Theological Teaching Nag Hammadi texts with the inclusion of Greek works portray the significance of Gnostic ideas in the development of Christianity. At the first study of the Apocalypse of John, it may seem it has no connection to the New Testament. The understanding of the repeated incarnations of Seth, the savior, and baptismal speculation are similar to those of Jewish and Christian groups from Syro-Mesopotamian area like the group, which raised Mani. According to the text, after Adam had had intercourse with an image of prognosis, he begot the Son of Man, whom he named Seth, as per the ways of aeons. In the same manner, the mother sent down a spirit, which looked like her but was the copy of the individuals in the Pleroma. The Mother intended to create a residence for the aeons that was to come down. The Chief Ruler caused people to be forgetful (King, 2008, p.16). They forgot about the Chief Archon, and thus could not remeber about their origin. The seed, which represent Seth, remained for some time assisting the Chief Ruler. The function of the seed was to turn the whole pleroma from evil. The holy aeons were to raise and heal the seed from his deficiency so that the whole pleroma could be made faultless and holy again (King, 2008, p.17). Unlike Abel and Cain, Seth is portrayed in the Apocryphon of John as possessing certain supernatural powers. He is born after Adam had an intercourse with his prognosis. He thus possesses both human and inhuman characteristics. However, he had an image of a son of man. With these and other features, the seed, or the Seth take the figure of Christ in Christianity. Just like Christ Jesus, the seed was both born of a human being and a holy spirit. In Mathew chapter 1 verses 20, an angel of the Lord appeared to Joseph and told him that his wife, Mary had conceived of the Holy Spirit. In addition, to sharing both human and non-human qualities, Seth and Jesus tarry a little with a mighty God. The first chapter of the Gospel of John in the Bible discusses of Jesus’ existence since the beginning of the world (King, 2008, p.17). In the same manner, the Apocryphon of John points out that the seed tarried a little with the Chief Rule (King, 2008, p.17). Furthermore, the seed and Jesus were to bring back the people to their God. According to the Apocalypse, the seed was to be raised up and cleansed of all deficiency by the Holy aeons so that through him, the whole pleroma may become faultless ad holy. Even though, Christians portrayed Jesus as sinless, while Seth seems to possess some deficiencies; both have many similar qualities. Therefore, just like Christianity, Barbelo- Gnostic, represented by the Apocryphon of John, teaches the existent of a savior who is connected biologically to both the supernatural spirits and the human race. The early writers of original Gnostics texts referred to themselves as Sethians. In the same manner, followers of Jesus, refer to themselves as Christians after the name “Christ,” which was the other name of Jesus. However, the words Sethian and Christian have deeper meanings other than just being names. The use of the word “race” or “seed” by Sethians was not intended to point out biological assumptions but rather to act as an indicator of ethnic, cultic, and cultural identity. In the same manner, the term Christianity, points to the act of being like Christ (Luttikhuizen, 2012, p. 14). Apart from the teaching of the existent of a savior, Apocryphon of John teaches the existence of three forms of one God. According to the text, there is a Mother-Father, First Man, and Holy Spirit. The text points out that the existence of one blessed, merciful, and beneficent Mother-Father. Because of her mercy on the power of the mother, the Mother-Father created the chief archon. The Godhead sent luminous Epinoia as a helper of Adam (Chilton, 2014, p.8). The luminous Epinoia worked closely with Adam to restore him to his fullness by teaching him on the ascent and descent of his seed. Just as it is postulated in the text, Christianity has three forms of one God. There is the God the Father, God the Son, God the Holy Spirit (Chilton, 2014, p.8). Even though, the text’s First Man and Christians’ God the Son may seem varied, little differences exist between them. The Bible argues that the God the Son, who later became the Son of Man, existed before the foundation of the world. Therefore, he was the first man. However, when the real man is considered in the Bible, Adam becomes the first man in Christianity just as in the text. Nonetheless, no much difference between the text’s Trinity and that of Christians exist even when God the Son is considered the first man in Christianity. In the book, the first man is required to be perfect, which in a sense brings out the idea of Jesus. According to the Bible, the Father sent Jesus to be a savior of the human race Conclusion Apocryphon of John and other books considered non-canonical were found to be heretical. The books were thus limited and were later prohibited. The prohibition caused many of the text to be destroyed, leading to the lack of direct information about classical Gnosticism. Scholars were forced to use hostile arguments of seekers of heresies to understand it. When Nag Hammadi manuscripts were discovered in 1945, interest in Gnosticism increased. Through profound study of the texts and other text, knowledge of Gnosticism was extended. Scholars found a connection between Sethianism with Christianity. For instance, just at Christianity have three forms of one single God, so do Sethianism. Therefore, because Sethianism came earlier than Christianity, Apocryphon of John gives the fundamental insights into the lost foundations of Christianity. References Chilton, B. (2014). Christianity. Hoboken: Taylor and Francis. Davies, S. L. (2005). The secret book of John: The Gnostic Gospel annotated & explained. Woodstock, VT: SkyLight Paths Pub. Irenaeus, Unger, D. J., & Steenberg, I. M. C. (2012). Against the heresies. New York, N.Y: Newman Press. King, K. L. (2003). What is Gnosticism?. Cambridge, Mass: Belknap Press of Harvard University Press. King, K. L. (2008). The secret revelation of John. Cambridge, Mass: Harvard University Press. Luttikhuizen, G. (January 01, 2012). Tuomas Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence. Vigiliae Christianae, 66, 4, 434-439. Meyer, M. W., Funk, W.-P., Berliner Arbeitskreis für Koptisch-Gnostische Schriften., & Coptic Gnostic Library Project. (2007). The Nag Hammadi scriptures. New York: HarperOne. Pleše, Z. (2006). Poetics of the gnostic universe: Narrative and cosmology in the Apocryphon of John. Leiden: Brill. Spanu, N., & Plotinus. (2012). Plotinus, Ennead II 9 [33] "Against the gnostics": A commentary. Leuven: Peeters. Van, B. R. (2013). Gnostic Religion in Antiquity. Cambridge: Cambridge University Press. Read More