The Divine Father in the Gospel of Truth (NHC I,3): God as causa efficiens and causa finalis

copy 2014 Koninklijke Brill NV ISBN 978-90-04-25625-5

The Divine Father

Religious and Philosophical Concepts of Divine Parenthood in Antiquity

Edited by

Felix Albrecht and Reinhard Feldmeier

LEIDENenspbullenspBOSTON2014

CONTENTS

Introductionensp 1 Reinhard Feldmeier

PART ONE

PAGAN RELIGIONS

Father of the Fathers Mother of the Mothers God as Father (and Mother) in Ancient Egyptensp 19 Alexandra von LievenbdquoVater Zeusldquo im griechischen Eposensp 37 Heinz-Guumlnther Nesselrath Gott als Vater und Schoumlpfer Zur Rezeption von Timaios 28c3ndash5 bei einigen Platonikernensp 57 Franco Ferrari

PART TWO

HEBREW BIBLE AND ANCIENT JUDAISM

The ldquoFatherrdquo of the Old Testament and Its Historyensp 73 Hermann Spieckermann Divine Sonship in the Book of Jubileesensp 85 Jacques van Ruiten God as Father in Texts from Qumranensp 107 Lutz Doering God as Father in the Pentateuchal Targumimensp 137 Robert Hayward bdquoVater Gott und seine Kinder und Frauenldquoensp 165 Beatrice Wyss God the Father in Flavius Josephusensp 181 Mladen Popović

vi contents

PART THREE

NEW TESTAMENT

bdquoVaterthinspthinspthinspldquo Zur Bedeutung der Anrede Gottes als Vater in den Gebeten der Jesusuumlberlieferungensp 201 Florian Wilk Is God the Father of Jews only or also of Gentiles The Peculiar Shape of Paulrsquos ldquoUniversalismrdquoensp 233 Ross Wagner Kyrios Christos und Gottvater Christi Herrschaft und Gottes Vaterschaft im Philipperhymnusensp 255 Reinhard FeldmeierDominus Deus Pater Omnipotens Die goumlttlichen Verheiszligungen von 2Kor 616ndash18ensp 277 Felix Albrecht The Divine Father of the Universe from the Presocratics to Celsus The Graeco-Roman Background to the ldquoFather of Allrdquo in Paulrsquos Letter to the Ephesiansensp 293 George H van KootenGod the Father and Other Parents in the New Testamentensp 325 Jane Heath

PART FOUR

LATE ANTIQUITY

The Divine Father in the Gospel of Truth (NHC I3) God as causa efffĳiciens and causa fĳinalisensp 345 Lautaro Roig Lanzillotta Gott als Vater bei Plotin und Porphyriosensp 369 Ilinca Tanaseanu-Doumlbler

Index of Ancient Sourcesensp 397Index of Subjectsensp 425Index of Ancient Namesensp 428Index of Modern Namesensp 432Index of Placesensp 434

PART FOUR

LATE ANTIQUITY

THE DIVINE FATHER IN THE GOSPEL OF TRUTH (NHC I3) GOD AS CAUSA EFFICIENS AND CAUSA FINALIS

Lautaro Roig Lanzillotta

The Gospel of Truth (GosTruth) is preserved completely as the third trea-tise of Nag Hammadi Codex I1 (known as the Jung Codex) and fragmen-tarily in Codex XII2 Despite some isolated and futile attempts to claim either a Syriac3 or a Coptic4 origin for the text scholars now agree that before the Coptic version there was a Greek original which was probably composed in the fĳirst half of the second century5 Even if defĳining the genre of the text has proved to be difffĳicult we may agree with Harold Attridge and George W MacRaersquos description of it as a ldquohomiletic reflec-tion on the lsquoGospelrsquo or message of salvation provided by Jesus Christrdquo6 Diffferent scholars7 have claimed that the text has a Valentinian character although some aspects seem not to wholly fĳit in the school of Valentinus8 This impression might be due to the character of the text however Given its homiletic tone and its mainly exhortative goal GosTruth does not pres-ent a logical exposition structured according to a doctrinal or expositive intention9 Instead the constructive principle that connects the powerful and inventive images is the association of ideas10

1ensp Attridge and MacRae (1985) All translations follow this edition2enspNHC XII 571ndash6030F See Wisse (1985)3enspNagel (1966)4enspFecht (1961) has even proposed a Coptic origin for the text on the basis of alleged

traces of ancient patterns of Egyptian prosody See contra Luumlddekens (1963)5enspBoumlhlig (1966) Meacutenard (1970) and Meacutenard (1972 9ndash17) Attridge and MacRae

(1985 63f)6enspAttridge and MacRae (1985 67) Earlier see Grobel (1960)7enspSee Grobel (1960 26f) van Unnik (1955 8198ndash101) Quispel (1955 50) Nock (1958

323) Jonas (1960) Meacutenard (1972 34ndash38) Standaert (19751976 259) Layton (1987 251) even considers authorship by Valentinus himself to be rather probable although the only strong argument seems to be the workrsquos alleged stylistic resemblance with Valentinusrsquo frag-ments See in general Helderman (1988 4064ndash69)

8enspSee an overview in Wilson (1980ndash1981) On the issue see Leipoldt (1957 831) Schenke (1958 20ndash25) Haenchen (1964) Colpe (1978) See also Attridge and MacRae (1985 76ndash79)

9enspMeyer (2007 34)10enspSee for example Layton (1987 251) On the literary genre of GosTruth see Helder-

man (1988 4069ndash72)

346 lautaro roig lanzillotta

It is not my purpose to focus on the complex structure of the text the general contents or the rhetorical strategies used by the writer to expose his message in a more convincing way In line with the theme of this book I intend to explore the idea of God behind the text In doing so I will adopt a systematic exposition that is certainly alien to the text but which will help us to get a better panorama of its worldview Within this purpose I fĳirst delve into the epistemological framework of GosTruth in order to provide secondly an analysis of its theological perspectives that attempts to unveil possible influences on the textrsquos idea of God Finally I focus on the individual believer and how to acquire knowledge of God and with it salvation

1enspThe Knowledge of the Father The Epistemological Framework of GosTruth

As has repeatedly been pointed out GosTruth is not a gospel in the regu-lar sense of the term Rather it is a discourse on the Gospel namely on the good news of the Saviorrsquos coming to the earth his message and his redeeming act which this writing approaches from a double perspective11 On one hand from a historical point of view GosTruth narrates the Saviorrsquos activity his intervention to save those who were in darkness on the other hand and more symbolically its readership is informed about the pre-history of the Saviorrsquos redeeming act by means of a cosmogonical myth with anthropological implications that explains why his redemption was necessary how it took place and what its results were

Both perspectives are articulated in a clear epistemological frame-work that governs the text from the beginning The very fĳirst lines place us before the polarity of ignorance to knowledge as to the former igno-rance of the Father explains the process of decay originating tangible reality as to the latter the Fatherrsquos will to provide knowledge of himself initiates the process of recovery or redemption12 which is equated to the worldrsquos history13 Coherently GosTruth does not attribute the creation of

11ensp See Cerutti (1982)12enspHoeller (1989)13enspAs GosTruth (NHC I3) 2428ndash32 puts it ldquoSince the defĳiciency came into being because

the Father was not known therefore when the Father is known from that moment on the defĳiciency will no longer existrdquo

the divine father in the gospel of truth (nhc i3) 347

the material world to some lesser divinity as other Gnostic texts do14 The appearance of tangible reality seems rather to be the necessary conse-quence of an accident in the divine realm as a result of which ignorance appears for the fĳirst time in the divine region As the text begins we see the All or the totality searching for the Father And indeed ignorance of the Father provokes the fĳirst movement in the region of repose and stabil-ity out of which the threefold devolution process explaining the appear-ance of the visible world takes place

When the totality went about searching for the one from whom they had come forth (thinspthinsp) ignorance of the Father brought about anguish and terror and the anguish grew solid like a fog so that no one was able to see For this reason error (πλάνη) became powerful it worked on its own matter foolishly not having known the truth It set about with a creation preparing with power and beauty the substitute for the truth15

These few lines condense the whole cosmogonical myth16 and describe the reign of Error the world in which believers live Devolution from the divine realm (pleroma) involves three steps that account for the appear-ance of psychical and hylic levels of being beside the realm of the intellect with which the divine is equated The much debated question of whether the term lsquoAllrsquo (ⲡⲧⲏⲣϥ) in the text refers to the totality of spiritual beings emanating from the Father only17 or whether it includes human beings as well18 is I think irrelevant in this phase since humans did not appear on stage yet At any rate in this section it must refer to an emanation from the divine since the ignorance referred to seems to arise from a crash within the divine sphere and the resulting discrepancy between subject and object in the intellectrsquos act of knowing Subject and object coincided until this moment and the self-contained Godhead enjoyed a leisure resulting from omniscience

But how does this crash actually take place How does the discrepancy between the subject and object of knowledge appear GosTruth is not explicit about the fĳirst cause of its origination and this vagueness has been adduced by some scholars to contest the alleged Valentinian afffĳiliation of the text In their view we would expect Sophia to play a more prominent

14enspSee however Helderman (1981) and Helderman (1988 4090ndash96) with van den Broek (1983 63) and in Attridge (1985 44)

15enspGosTruth (NHC I3) 175ndash2016enspSee Finnestadt (1971)17enspHaardt (1962 25)18enspGrobel (1960 39)

role in the origin of the emanation from the divine source as was appar-ently current among Valentinians19 Against this point of view however one might adduce the Valentinian Tripartite Tractate (TripTract) which includes a process of devolution that is very similar to the one described in GosTruth It is precisely their parallelism that may help us clarify the obscure points in GosTruth Indeed TripTract also attributes devolution to an accident in the divine sphere but is more explicit than GosTruth as it attributes the crash to the Logosrsquo inability to grasp the ungraspable and to bear the intensity of the light

For he (scil the Logos) was not able to bear the sight of the light but he looked into the depth and he doubted Out of this there was a divisionmdashhe became deeply troubledmdashand a turning away because of his self-doubt and division forgetfulness and ignorance of himself and ltof thatgt which is20

Indeed the texts are parallel but the point of departure is diverse while GosTruth seems to attribute the ignorance of the Father to Godrsquos nature namely to the fact that due to his transcendence he is (at least discur-sively) incognoscible in the TripTract it seems to arise from the incapacity of the Logos to bear the intensity of the light Indeed the Logos ldquodoubtsrdquo and looks down to the abyss as soon as the object of the intellectrsquos acts of knowing is not the intellect itself it loses its self-centered activity and consequently its unity Knowledge is no longer a direct and immediate matter and ignorance appears

But let us return to GosTruth We face the paradox that ignorance of the Father arises from the will to know him and that once this fĳirst step of the devolution is fulfĳilled we automatically proceed to the second one namely the appearance of afffections the primal ignorance of the Father fĳirst causes insecurity and doubt then anguish and fear and fĳinally a desire to know since knowledge can remove all previous afffections This reference to afffections symbolically enounces the appearance of a new realm of being we no longer move in the realm of the intellect but in that of the soul to which passions belong This stage is essential for the appearance of matter in the third and fĳinal step of devolution in which a substantialization of afffections takes place precisely as Irenaeus and

19enspSee Irenaeus Adv Haer 122ndash6 According to Attridge (1985 44) either an alterna-tive version of the myth of Sophia underlies the text or the writer intended to evoke it without explicitly identifying the major protagonist

20enspTripTract (NHC I 5) 77 15ndash25 Translation by HW Attridge and D Mueller

Pseudo-Tertullian report of the Valentinian system21 it is the sublunary realm the realm of matter in which Error as GosTruth puts it prepares ldquowith power and beauty the substitute for the truthrdquo Incidentally note that the three levels referred to in GosTruth are exactly the same as we see in TripTract due to its fĳirst distraction the Logos loses its original self-centered activity characteristic of the realm of the intellect as a result doubt arises and with it confusion These passions remove us from the divine realm of the intellect and take us to that of the soul Finally we reach the third level the world of change and movement in which forget-fulness inevitably leads to ignorance of what really is and consequently of oneself

Since the origin of the worldrsquos and manrsquos devolution is ignorance knowledge is the only way to reverse this state of degradation If igno-rance provoked the dispersion of the intellect knowledge can restore its unity by providing the means for an immediate and absolute understand-ing In fact as I pointed out elsewhere

manrsquos current degraded condition can be explained from a purely episte-mological perspective On the one hand the downward movement which is equated with defĳiciency and imperfection actually depicts the progressive dispersion of discursive thinking in its search to supersede lack of knowl-edge As this movement begins in ignorance it unavoidably conduces to error then to wandering in the realm of phenomena and fĳinally ends up in oblivion On the other hand the upward movement which is equated with perfection and completion describes the inversion of the (discursive) cogni-tive process by means of which what was dispersed is gradually gathered in order to recover the primal unity preceding ignorance22

21ensp Irenaeus Adv Haer 123 ldquoBut others of them fabulously describe the passion and restoration of Sophia as follows They say that she having engaged in an impossible and impracticable attempt brought forth an amorphous substance such as her female nature enabled her to produce When she looked upon it her fĳirst feeling was one of grief on account of the imperfection of its generation and then of fear lest this should end her own existence Next she lost as it were all command of herself and was in the great-est perplexity while endeavouring to discover the cause of all this and in what way she might conceal what had happened Being greatly harassed by these passions she at last changed her mind and endeavoured to return anew to the Father When however she in some measure made the attempt strength failed her and she became a suppliant of the Father The other aeons Nous in particular presented their supplications along with her And hence they declare material substance had its beginning from ignorance and grief and fear and bewildermentrdquo See also Pseudo-Tertullian Adv omnes haer 44 (CCSL 2 140624ndash14074) and Markschies (1992 408f) See Jonas (1963 183f) for a synoptic pre-sentation of both texts

22enspSee Roig Lanzillotta (2007 244)

This process is alluded to in logion 2 of the Gospel of Thomas in Nag Hammadi Codex II 2 ldquoLet him who seeks continue seeking until he fĳinds When he fĳinds he will become troubled When he becomes troubled he will be astonished and he will rule over the Allrdquo In GosTruth however introspection and self-knowledge are preceded by the external divine intervention that awakens manrsquos dormant capacity to know allowing fĳirst the remembrance of the kinship and then the subsequent gradual process of understanding that will later allow individuals to supersede their state of devolution23 The introductory lines to the Gospel are clear enough

The gospel of truth is joy for those who have received from the Father of truth the grace of knowing him through the power of the Word that came forth from the pleroma the one who is in the thought and the mind of the Father that is the one who is addressed as lsquothe Saviorrsquo (that) being the name of the work he is to perform for the redemption of those who were ignorant of the Father while in the name of the gospel is the proclamation of hope being discovery for those who search for him24

It is this intervention that in turn permits the change of mind condu-cive to the lsquoturn aroundrsquo (ἐπιστροφή) of manrsquos intellect toward its proper objects that will allow the return to the Father25

2enspThe Divine Father God as causa finalis and causa efficiens

As noted above GosTruth has no doctrinal intentions In contrast to Val-entinian texts of later composition such as the TripTract GosTruth does not include a systematic description of God It does include a couple of ontological characterizations of the Father such as that he is the One he is perfect and he is the One who exists26 The Father is referred to by means of cosmological notions notably the assertions that he is pre-existent and unengendered27 he is also described as ldquothe incomprehen-sible inconceivable one the perfect one the one who made the totality within him is the totalityrdquo28 However we are still far from the exhaustive

23enspSee below24enspGosTruth (NHC I3) 1631ndash17425enspSee McGuire (1986)26enspGosTruth (NHC I3) 26724 2833 4215 respectively27enspGosTruth (NHC I3) 201ndash3 3832ndash34 respectively28enspGosTruth (NHC I3) 1831f

characterization of the fĳirst pages of the TripTract29 which approach the description of the Father from diverse complementary perspectives30

At fĳirst sight the Father of GosTruth reveals clear Aristotelian traits Indeed the emphasis on his unity his remoteness and especially his pro-viding the All with a goal or objective (telos) point to the influence of the Unmoved Moverrsquos self-centered activity or the transcendent noesis noeseos of the Metaphysica the intellect that thinks itself and imparts movement to the lower world as an object of desire (ὀρεκτόν)31 To begin with Gos-Truth refers twice to God or the divine realm with the expression ldquothe thought and the mind of the Fatherrdquo32 and asserts that the Father is capa-ble of self-knowledge and self-reflection ldquothe Father is perfect knowing every space within himrdquo33 Also like the Aristotelian Godhead the Father in GosTruth is wholly transcendent and it is precisely his transcendence that implies the ignorance that gives rise to the origin of the world igno-rance error and oblivion ldquodid not come into existence from the Father although it did indeed come into existence because of himrdquo34 Everything exists within the Father or as GosTruth puts it ldquothe totality was inside of him the incomprehensible inconceivable one who is superior to every thoughtrdquo35 Even if it is not completely developed this rudiment of nega-tive theology indicates that discursive knowledge of him is impossible36

thinspthinspthinspsince it was on account of the depth that they received error the depth of the one who encircles all spaces while there is none that encircles him It was a great wonder that they were in the Father not knowing him and (that) they were able to come forth by themselves since they were unable to comprehend or to know the one in whom they were37

29enspTripTract (NHC I5) 518ndash578 Boumlhlig (1979)30enspWith Attridge and Pagels (1985 218) we may divide this characterization into

three sections of which the former (518ndash541) presents an ontological approach the sec-ond (542ndash5526) a more epistemological one and the third (5527ndash578) a combination of both perspectives based on Middle-Platonic theology

31ensp Aristotle Metaph 1072a 25fff Meteo 339a 21fff32enspGosTruth (NHC I3) 1635ndash36 1937 On Which Attridge and MacRae (1985 40f)

See also TripTract 60333enspGosTruth (NHC I3) 2724ndash2634enspGosTruth (NHC I3) 181ndash3 1835f See also Irenaeus Adv Haer 21710 magnitudinem

enim et virtutem Patris causas ignorantiae dicitis with Attridge and MacRae (1985 46)35enspGosTruth (NHC I3) 176ndash8 Meacutenard (1971) 36enspThe comment of Doumlrrie (2008 335) about Alcinousrsquo negative theology also applies

to this text in Didask 16418ndash16516 34ndash16614 ldquoGemeint ist (thinspthinsp) dass der Erste Gott noch diskursiv fassbar ist sondern nur intuitive (thinspthinsp) Auf den Ersten Gott trefffen also die Katego-rien des diskursiven Denkens und der sprachlichen Formulierung nicht zurdquo

37enspGosTruth (NHC I3) 2227ndash33

But we also see that in Aristotelian fashion the Father in GosTruth attracts the totality namely the realm of being below him as an object of desire and it is this attraction that gives rise to the process of knowing at the end of which the totality will attain knowledge of the divinity The notion of the Father as causa fĳinalis as fĳinal cause of the world is perhaps the most evident trace of Aristotelian theology The Fatherrsquos role in the teleologi-cal structure of the universe is an essential one since he attracts the All that emanated from him and must consequently return to him GosTruth describes the Aristotelian conception of divine causality by means of the image of the Fatherrsquos sweet fragrance

For the Father is sweet and in his will is what is good (thinspthinsp) the children of the Father are his fragrance for they are from the grace of his countenance For this reason the Father loves his fragrance and manifests it in every place And if it mixes with matter he gives his fragrance to the light and in his repose he causes it to surpass every form (and) every sound For it is not the ears that smell the fragrance but (it is) the breath that has the sense of smell and attracts the fragrance to itself and is submerged in the fragrance of the Father so that he thus shelters it and takes it to the place where it came from from the fĳirst fragrance which is grown cold38

As Attridge and MacRae pointed out the metaphor of the fragrance is a well-known motif in religious texts from the fĳirst centuries of the Chris-tian era39 In the present context however the focus of the metaphor is not on God or his divine attributes but rather on how he attracts the totality below him in the same way that someone breathes and inhales the fragrances around him namely on Godrsquos fĳinal causality which is stressed by means of the epistemological framework that governs the text (above) The state of the defĳiciency afffecting the totality is a temporary accident (below) the Father retains the perfection of the All with a view to enabling its return to him

For if this aeon had thus received their perfection they could not have come [thinspthinsp] the Father He retains within himself their perfection granting it to them as a return to him and a perfectly unitary knowledge It is he who fashioned the totality and within him is the totality and the totality was in need of him40

38enspGosTruth (NHC I3) 3333ndash341839enspAttridge and MacRae (1985 99f) See the studies by Lohmeyer (1919) and Puech

(1950) 40enspGosTruth (NHC I3) 191ndash10

However it is precisely in elucidating the Fatherrsquos fĳinal causality that the text departs from a purely Aristotelian idea of God In spite of afffĳirming the Fatherrsquos incognoscibilitymdashwhich as we saw above denies the possibil-ity of attaining discursive knowledge of himmdashand his transcendence the remote God of GosTruth is far from remaining unmoved and inaccessible In fact the Father intervenes in human history to make himself known which would certainly be odd for a transcendent divinity that as the Aris-totelian God exclusively thinks of itself In what seems to be a polemical echo of Aristotlersquos view of divine causality GosTruth explicitly asserts that God is also causa efffĳiciens

As in the case of a person of whom some are ignorant he wishes to have them know him and love him somdashfor what did the totality have need of if not knowledge regarding the Fathermdashhe became a guide restful and leisurely41

The Father makes himself accessible by means of awakening the total-ity from drunkenness42 from the slumber of oblivion blackening their understanding

The oblivion of error was not revealed (thinspthinsp) Oblivion did not come into exis-tence from the Father although it did indeed come into existence because of him But what comes into existence in him is knowledge which appeared in order that oblivion might vanish and the Father might be known Since oblivion came into existence because the Father was not known then if the Father comes to be known oblivion will not exist from that moment on

Through this the gospel of the one who is searched for which ltwasgt revealed to those who are perfect through the mercies of the Father the hidden mystery Jesus the Christ enlightened those who were in darkness through oblivion He enlightened them he showed (them) a way and the way is the truth which he taught them43

Until the Fatherrsquos intervention the totality experiences terrors distur-bances and instability44 their awakening thanks to the knowledge they receive from the Father allows them to begin fĳinding their way back to him45

It is about themselves that they receive instruction receiving it from the Father turning again to him Since the perfection of the totality is in

41ensp GosTruth (NHC I3) 1910ndash1842enspGosTruth (NHC I3) 2214ndash2143enspGosTruth (NHC I3) 1736ndash182144enspGosTruth (NHC I3) 2832ndash293245enspGosTruth (NHC I3) 2933ndash3016

the Father it is necessary for the totality to ascend to him Then if one has knowledge he receives what are his own and draws them to himself For he who is ignorant is in need and what he lacks is great since he lacks that which will make him perfect Since the perfection of the totality is in the Father and it is necessary for the totality to ascend to him and for each one to receive what are his own he enrolled them in advance having prepared them to give to those who came forth from him46

In its combination of the fĳinal and efffĳicient causality of God GosTruth takes a clear position in the hotly debated question of its historical period was God completely transcendent and uncaring about the realm of being below him as Epicurusrsquo idle divinities were or did he intervene in the world with a view to setting the process of redemption in motion (below) In doing so GosTruth combines the Aristotelian view of a divinity engaged in self-contemplation with a more Platonic notion conceiving of him as ldquoArtifĳicer and Fatherrdquo as exposed in the Timaeus47 Admittedly some may object that it is unnecessary to use Plato to explain Godrsquos care for his people since love and pity are also characteristics of the Christian God The fatherly features of the Christian God however should in the last analysis be also searched for in Platorsquos Timaeus

GosTruth also presents many other clear and rather direct reminiscences of Platorsquos dialogues First in referring to the Father GosTruth recurrently resorts to the Creator-and-Father metaphor48 As Whittaker originally pointed out and Ferrari has recently re-stressed the section of the Timaeus (28C) that includes this metaphor was interpreted in negative theological terms from Cicerorsquos De natura deorum (I 30) onwards49 that is exactly the interpretation we fĳind in GosTruth On the basis of several passages in Platorsquos dialogues stressing the difffĳiculty of coming to know the divin-ity and in case this was possible of communicating it to others50 later

46enspGosTruth (NHC I3) 215ndash2547enspPlatorsquos expression in Ti 28C3ndash5 ldquoCreatοr and Fatherrdquo (ποιητὴς καὶ πατήρ) appears in

the same terms in Celsus (apud Origen Cont Cels 7424f) and in Apuleius De Plat 15191 (p 92 14f) In Polit 273B2 and Ti 41A7 however the notion appears with a diffferent wording namely ldquodemiurge and fatherrdquo (δημιουργὸς καὶ πατήρ) on which see Whittaker and Louis (1990 104 note 192) Doumlrrie (2008 572ndash580) Ferrari (1996a) Dillon (2000) esp 341f Dillon (2002 224ndash226) Opsomer (2005)

48enspFor god as artifĳicer see GosTruth (NHC I3) 1831 199f as Father passim but especially 2123ndash25 and the image of the Fatherrsquos fragrance in GosTruth 3333ndash3418 quoted above

49enspWhittaker (1984 xii305) Whittaker (1981 50f) and Ferrari (1996a 396 note 4)50enspSee the passage in Plato Ti 28C3ndash5 which ever since Cicero De nat deor I 30 (In

Timaeo patrem huius mundi nominari neget posse) has been interpreted in a negative theo-logical sense see also Cratyl 400D7ndash401A5 Epist 7 341C5f Parm 142A3f Symp 211A7

Platonists also afffĳirmed that God could neither be conceived of or trans-mitted by means of speech51 be it an exposition or defĳinition (ἄρρετος)52 or be it a name (ἀκατονόμαστος)53 GosTruthrsquos assertion that the Father is incomprehensible54 (which implies that he is unnamable)55 is therefore shared by Middle Platonic56 Christian57 and Gnostic Christian58 sources of the period

Another central aspect is of course the emphasis on Godrsquos goodness which transpires in the text59 and is widely attested to in Gnostic writings60 Of course Godrsquos goodness is mentioned in several other Platonic dialogues61 the most famous perhaps being the end of the second book of the Republic in which Socrates condemns poetry for transmitting a distorted view of

Rep 506D8-E5 all of which implicitly or explicitly deny the cognoscibility or communi-cability of God

51ensp Doumlrrie (2008 347f)52enspThe passages attesting to this view are numerous see for example Philo De

somn167 Alcin Didask 16431 1655 Whittaker Louis (on which see Whittaker and Louis [1990 100 note 170] and Dillon [1993 100ndash104]) Apuleius De deo Socr 3124 (on which Doumlrrie [2008 Baustein 201]) Apol 644 Anon in Plat Parm I 3 Linguiti

53enspAlso numerous passages Philo De somn 167230f De mut Nom 11 Apuleius De deo Socr 3124 (on which Doumlrrie [2008 Baustein 201]) Celsus ap Origenes Contra Cels 742 (on which Doumlrrie [1976]) See Lilla (1972 217) According to Whittaker (see note 48) the combination of both adjectives in Middle Platonic texts should be treated as a combined abbreviation of the passages of the Ti and the Seventh Letter

54enspSee notes 34 and 3655enspWhittaker (1984 304)56enspSee Philo Al De Somn 167 (on which Dillon [1996 156f]) Celsus 742 MaxTyr

Diss 8 31 118ndash12 Numenius fr 12 Alcin Didask 1654 57enspOrigen De princip 441 Hippolytus Ref 591 7261 ClemAl Protr 6681

Strom 51281 Theodoretus Graec afff cur 242 Cyril of Alexandria Adv Iul 76548 (PG)58enspSee Irenaeus Adv Haer 1111 and notably Basilides apud Hippolytus Ref 7203ndash211

also Clement of Alexandria Excerp Theod 71 In the context of Nag Hammadi writings see TripTract (NHC I5) 5412ndash23 5440f 5514 563 5626f Eugnostos (NHC III3) 7114ndash7217 and Valentinian Exposition 2439 2931

59enspSee however more specifĳically GosTruth (NHC I3) 3334 ldquoFor the Father is sweet and in his will is what is goodrdquo 3630ndash35 ldquoBut from him who has no defĳiciency no seal is removed nor is anything emptied but what he lacks the perfect Father fĳills again He is goodrdquo 4225ndash33 ldquoBut they themselves are the truth and the Father is within them and they are in the Father being perfect being undivided in the truly good one being in no way defĳicient in anything but they are set at rest refreshed in the Spiritrdquo 439ndash19 ldquoThey are the ones who appear in truth since they exist in true and eternal life and (since they) speak of the light which is perfect and (which is) fĳilled with the seed of the Father and which is in his heart and in the pleroma while his Spirit rejoices in it and glorifĳies the one in whom it existed because he is goodrdquo

60enspSee in the context of Nag Hammadi for example TripTract 536 Val Exp 2334 GosTruth 4026ndash29 423ndash8 see also Valentinus fr 2 (= Clem Al Strom 2201146) on which Markschies (1992 60ndash64) Ptolemy to Flora 75 (= Epiphanius Pan 3375) Cerdo (Ire-naeus Adv Haer 1271) Peratae (Hippolytus Ref 5122)

61enspSee besides Plato Ti 29E also Rep 379B1ndash383C Euthphr 15 A1ndash5 and Polit 269D7-E

the gods that makes them responsible for human evils62 However there are conspicuous similarities between GosTruth and the Timaeus when the latter afffĳirms (29E) that ldquoHe was goodthinspthinspthinspthinspHe desired that all should be so far as possible like unto Himself (thinspthinsp) For God desired that so far as pos-sible all things should be good and nothing evilrdquo63

Also and more importantly both reject the idea that the Father could experience phthonos a term which in spite of its widespread (wrong) inter-pretation as lsquoenvyrsquo should be better explained as lsquostinginessrsquo or lsquogrudgersquo64 In the Timaeus the Fatherrsquos lack of grudge (φθόνος) is a corollary of his goodness and provides the reason for his creative act given that he is good the Father cannot but share his goodness65 This is what explains the Fatherrsquos decision to impart his order and perfection on imperfect matter66 GosTruth inherits the motif of the Fatherrsquos lack of grudge but approaches it from the opposite end (ie the imperfection of the totality) since Gnostics were mainly concerned with the existence of evil and defĳi-ciency As other Nag Hammadi texts67 do GosTruth frequently afffĳirms the Fatherrsquos infĳinite generosity68 which arises from his infĳinite goodness and explains the fact that he can only be the origin of good things

In this context in order to support its assertion regarding the Fatherrsquos lack of grudge GosTruth uses the metaphor of the body and its members which we know from Platorsquos Timaeus where it describes Godrsquos relationship

62enspThe emphasis on Godrsquos goodness does not reflect the background of a Gospel tradi-tion as preserved in Mt 1917 but rather a Platonic tradition Contra Quispel (1966 96f)

63enspIndeed on the basis of passages such as Platorsquos Ti 29E or Republic 508D both Middle (Atticus fr 3 Philo De Op 21 Cher 127 Gig 25 Seneca Ep 6510 Alcin Didask 103 121 Numenius fr 20) and Neo-Platonic (Plotinus Enn 29 55 69) sources fully develop the notion

64enspPlato Ti 29E ldquoHe was good and in him that is good no envy ariseth ever concerning anything and being devoid of envy He desired that all should be so far as possible like unto Himself (thinspthinsp) For God desired that so far as possible all things should be good and nothing evilrdquo See on the interpretation of phthonos in general Roig Lanzillotta (2010) and especially Roig Lanzillotta (2012)

65enspPlato Ti 29E3f ldquoHe desired that all should be so far as possible like unto Himselfrdquo

66enspPlato Ti 29E7ndash10 ldquoFor God desired that so far as possible all things should be good and nothing evil wherefore when he took over all that was visible seeing that it was not in a state of rest but in a state of discordant and disorderly motion He brought into order out of disorder deeming that the former state is in all ways better than the latterrdquo

67enspTreatRes (NHC I4) 4936ndash5011 GosTruth 1838 4219f TripTract (NHC I5) 5731f 6220f 7026f TeachSil (NHC VII4) 10117ndash21 See in general van Unnik (1973)

68enspThis latter aspect is also stressed in TripTract 5731 1262 and 13622

to the totality of the created world69 Also as in Platorsquos dialogue70 Gos-Truth repeatedly refers to the All as being ldquowithin the Fatherrdquo71 These Platonic echoes can be clearly seen in GosTruth as it afffĳirms

Although he retained their perfection within himself which he did not give to the totality the Father was not jealous What jealousy indeed (could there be) between himself and his members For if this aeon had thus [received] their [perfection] they could not have come [thinspthinsp] the Father He retains within himself their perfection granting it to them as a return to him and a perfectly unitary knowledge It is he who fashioned the totality and within him is the totality and the totality was in need of him72

Platorsquos influence on GosTruth is not only visible in the concepts and the metaphors used to refer to them however It is especially obvious in the theodicy introduced here in line with the Timaeus which intends to account for the appearance of imperfection in the context of Godrsquos cre-ation by retaining their perfection God did not act out of stinginess or grudge towards the totality Rather he intended to provide them with the possibility of regaining it In the current context however the introduc-tion of such a theodicy is not only striking but also unnecessary the fĳirst lines of GosTruth already exonerate God of any responsibility by attribut-ing the existence of the imperfect world to the causally related steps of devolution arising from the primal ignorance and subsequent dispersion of the intellect

I think consequently that the fatherly traits of God in GosTruth clearly show that he is simultaneously causa fĳinalis and causa efffĳiciens In line with the Aristotelian view of God the Father is causa fĳinalis and attracts the totality as the object of desire providing them with their goal (τέλος)

69enspPlato Ti 30B ldquoThus then in accordance with the likely account we must declare that this Cosmos has verily come into existence as a Living Creature endowed with soul and reason owing to the providence of God (thinspthinsp) In the semblance of which of the living Creatures did the Constructor of the cosmos construct it We shall not deign to accept any of those which belong by nature to the category of lsquopartsrsquo for nothing that resembles the imperfect would ever become fair But we shall afffĳirm that the Cosmos more than aught else resembles most closely that Living Creature of which all other living creatures sever-ally and generically are portions For that Living Creature embraces and contains within itself all the intelligible Living Creatures just as this Universe contains us and all the other visible living creaturesrdquo

70enspCompare Plato Ti 30CndashD ldquoFor that Living Creature embraces and contains within itself all the intelligible Living Creatures just as this Universe contains us and the other visible living creatures that have been fashionedrdquo

71ensp GosTruth 176ndash9 1834f 2227ndash3372enspGosTruth (NHC I3) 1836ndash1910

which coincides with their origin (ἀρχή) something to turn themselves to73 In line with the Timaeus however the Father is also causa efffĳiciens since he awakens the totality from the slumber of oblivion actualizing their consciousness of the kinship By sending his emissary his Word or his Son the Father intervenes in order to reorganize the disorder resulting from the interference of the sensible74

In combining both modes of divine causality GosTruth shares the conception of God especially with Middle Platonic sources Admittedly the combination already appears in the pseudo-Aristotelian De mundo75 which combines Aristotlersquos view of God as Unmoved Mover and fĳinal cause with that of a divinity acting by means of its dynamis (energy) in the world of matter76 but the date of this treatise is still a hotly debated issue God is still transcendent but his divinity nevertheless reaches the most remote regions of the cosmos77 and this as De mundo emphasizes does not imply any efffort on his part78

However for our present inquiry our most interesting parallel for a fatherly conception of God is without any doubt Plutarch since his writ-ings are roughly contemporaneous with GosTruth and are also based on Platorsquos Timaeus Godrsquos double causality turns up in Plutarchrsquos work on several occasions For example in De animae procreatione in Timaeo the world soul is said to be unable to attain the intelligible by itself in spite

73enspGosTruth (NHC I3) 21225 ldquoBut those who are to receive teaching are the living who are inscribed in the book of the living It is about themselves that they receive instruction receiving it from the Father turning again to him Since the perfection of the totality is in the Father it is necessary for the totality to ascend to him Then if one has knowledge he receives what are his own and draws them to himself For he who is ignorant is in need and what he lacks is great since he lacks that which will make him perfect Since the perfection of the totality is in the Father and it is necessary for the totality to ascend to him and for each one to receive what are his own he enrolled them in advance having prepared them to give to those who came forth from himrdquo

74enspGosTruth (NHC I3) 1811ndash21 ldquoThrough this the gospel of the one who is searched for which ltwasgt revealed to those who are perfect through the mercies of the Father the hidden mystery Jesus the Christ enlightened those who were in darkness through oblivion He enlightened them he showed (them) a way and the way is the truth which he taught themrdquo

75enspEven if up to the end of the 20th century general consensus considered the treatise De mundo to be pseudo-Aristotelian G Reale and AB Bos have devoted many pages to claiming Aristotelian authorship See on the issue Reale and Bos (1995 23ndash58)

76enspPs Ar De mundo 397B27ndash28A4 see Reale and Bos (1995 215f and 321f) and more recently Bos (2010) esp 368f

77enspPs Ar De mundo 397B21 399A3178enspAr Metaph 1074B28f De coel 284A27ndash35 Strato of Lampsacus fr 32 on which

Baltes (1976 24)

of its inherent inclination79 In order to do so it needs intervention from above from the superior principle (κρείττονος ἀρχῆς) because only then will the soul be able to activate its dormant intellective activity (1026E)80 Then the soul achieves its goal of moving in ldquoa circular motion around that which always remains fĳixed a motion that is most closely in contact with real beingrdquo (1024CndashD)81 Indeed this is the reason why according to Platonic Questions Plato described God as ldquoFather and Creatorrdquo82 accord-ing to Plutarch he is Father of the soul insofar as he shares his rationality with it and he is Creator of the world because he imparts by means of the soul that serves him as instrument order on chaotic matter transforming it into the body of the world83

The conception of God as a fĳinal and efffĳicient cause recurred in the turn from the fĳirst to the second centuries AD and appeared in both Middle Platonism and neo-Aristotelianism An example of the former is Alcinous84 who perhaps in a reference to Platorsquos Cratylus (400A 8ndash10)mdashin which Intellect and Soul confer order upon the bodily naturemdashdescribes the Father as ldquorousing up the soul of the world and turning it to himselfthinsprdquo85 This idea also appears in Neo-Aristotelian writing with Alexander of

79enspOn the difffĳiculties of this assertion in Plutarch see Ferrari (1996b 50f)80enspSee also Plu De an procr 1024C and 1023C81ensp Dillon (1996 205f) commenting upon the common notion in Plutarch and Alci-

nous proposes the influence of Platorsquos Politicus (269fff) but such a background as he also admits produces more problems than solutions

82enspAs is well known Plutarch inverts the order of Platorsquos assertion83enspSee Plu Qu Plat IV 1003A and De an procr 1016Fndash1017A in which Plutarch describes

God and Soul engaged in the creation of the world As for De facie 945A God shapes the soul and the latter in turn imparts order on the body of the world In De Pyth 404BC Plutarch explicitly refers to the soul as ldquoinstrumentrdquo of God On this issue see Roig Lan-zillotta (forthcoming)

84enspAlcin Didask 16423ndash1654 the Cosmic-Soul is intrinsically related to God and as such is naturally attracted to Him but this does not seem to be enough since God lsquobestows orderrsquo (κοσμέω) on it by ldquorousing it from a deep sleep and by turning (ἐπιστρέφω) it towards Himselfthinsprdquo (Didask 1651ndash3) This is how the Cosmic-Intellect of the Cosmic-Soul is brought into actuality Not only is Alcinousrsquo ldquodeep sleeprdquo comparable with GosTruthrsquos slumber of oblivion but also the idea of God ldquoorderingrdquo the human soul See Loenen (1956 302ndash07) Moraux (1984 464) For the Aristotelian origin of the ldquodeep sleeprdquo motif see our Roig Lanzillotta (2003 notes 46 and 50) For a Middle Platonic origin see Witt (1937 131f) for its origin in Plutarch see Loenen (1957 51) See the motif also in Aristides Quintilianus Mus 325 p 12829 Bos (2002 287 note 58)

85enspAlcin Didask 16442ndash1654 Κατὰ γὰρ τὴν ἑαυτοῦ βούλησιν ἐμπέπληκε πάντα ἑαυτοῦ τὴν ψυχὴν τοῦ κόσμου ἐπεγείρας καὶ εἰς ἑαυτὸν ἐπιστρέψας τοῦ νοῦ αὐτῆς αἴτιος ὑπάρχων ὃς κοσμηθεὶς ὑπὸ τοῦ πατρὸς διακοσμεῖ σύμπασαν φύσιν ἐν τῷδε τῷ κόσμῳ (The father fĳills the cosmic soul with his forms and rouses in this way its intellect Once the cosmic soulrsquos intellect has been actualized it confers order on the material world)

Aphrodisiasrsquo development of the notion of the lsquoadventitious intellectrsquo (νοῦς θύραθεν) on the basis of Aristotlersquos noetics86

Be that as it may in GosTruth Godrsquos efffĳicient causality is necessary due to the oblivion concerning the Father The knowledge of the Father makes its appearance ldquoin order that oblivion might be vanished and the Father might be knownrdquo87 By sending his Word or Son he makes himself acces-sible fĳirst by means of discursive knowledge

thinspthinspthinspfor he revealed it in view of a knowledge in which all its emanations con-cur This is the knowledge of the living book which he revealed to the aeons at the end as his letters revealing how they are not vowels nor are they consonants so that one might read them and think of something foolish but (rather that) they are letters of the truth which they alone speak who know them Each letter is a complete ltthoughtgt like a complete book since they are letters written by the Unity the Father having written them for the aeons in order that by means of his letters they should know the Father88

Given that degradation is due to ignorance humans fĳind themselves trapped in the networks of discursive thinking Discursive knowledge of the Father will help them to retrace the steps of devolution Once unity and completeness have been regained intuitive and direct apprehension of the divine will be automatic

3enspThe Return to the Father The Perfection of the All is in the Father

As already advanced in the fĳirst section of this paper89 the framework of the text is clearly epistemological downward and upward movements are determined by ignorance and knowledge Consequently GosTruth does not only present the soteriological process as a ldquoreturn to the source of all

86enspOn this issue see Roig Lanzillotta (2003 38ndash40) According to Alexander the intel-lect which comes into man from outside is the cause of the actualization of the lsquomate-rial intellectrsquo (De an 819ndash28 ὑλικὸς νοῦς) which transforms it fĳirst into lsquoacquired intellectrsquo (De an 821ndash6 ἐπίκτητος νοῦς) and fĳinally into lsquoproductive intellectrsquo (De an 9019fff νοῦς ποιητικός) By means of this actualization according to Alexander man assimilates himself to the divine which according to Merlan (1963 16f) might be a Peripatetic version of the Platonic lsquolikeness to Godrsquo since Alexander uses the verb ὁμοιοῦσθαι (De an 9017) Contra Donini (1974 36f)

87enspGosTruth (NHC I3) 181ndash788enspGosTruth (NHC I3) 2235ndash231889enspSee above section 1

being which is simultaneously a return to onersquos true selfthinsprdquo90 as Gnostic texts generally do Given that lack of knowledge is the origin of all evils (ldquofor he who is ignorant is in need and what he lacks is great since he lacks that which will make him perfectrdquo)91 knowledge provides the fĳinal and desired restoration of the incompleteness and imperfection that origi-nated in the primal ignorance of the Father

So how can humans attain knowledge of a remote divinity whose tran-scendence makes any gnoseological attempt futile The fĳirst essential movement is fulfĳilled by Godrsquos fatherly attitude towards the totality he wishes to reveal himself to make himself known to his own However this is not an easy task since rationality and discursivity with which knowl-edge it is intrinsically associated in the sublunary realm tend to obscure human means and a proper perception of the divine Admittedly the last text quoted at the end of the previous section92 described the way in which the Father reveals himself in rather discursive terms However we have also seen that the attempt to know the Father through discursive means originated the devolution process that removed the totality from the Father

It seems therefore clear that discursive knowledge of the Father can only have a provisory character and needs to be superseded in the long run This is the goal of the Saviorrsquos intervention It is his awakening activ-ity that will allow the following process of restoration at the end of which the reunion with the divine takes place

Therefore the return to the Father includes several steps First individu-als must become aware of their origin and belonging As GosTruth afffĳirms ldquoit is about themselves that they receive instruction receiving it from the

90enspAttridge and MacRae (1985 53) on GosTruth (NHC I3) 195 see also GosTruth 215ndash11 2511ndash19 288ndash19 TripTract (NHC I5) 781ndash3 12332f Cf Irenaeus Adv Haer 122 and CH 113 See also Meacutenard (1972 91)

91ensp GosTruth (NHC I3) 2114ndash18 Cf Clement of Alexandria Exc Theod 782 See Attridge and MacRae (1985 62)

92enspSee above93enspGosTruth (NHC I3) 1811ndash21

Father turning again to himrdquo94 Then introspection and self-knowledge will play an essential role since they allow the change of mind (μετάνοια) that our text associates with the return to the Father95 which should not be understood as lsquorepentancersquo in a traditional way In the current frame-work it is not free will that caused the process of devolution but rather ignorance (ἄγνοια) It seems obvious then that μετάνοια is the process by which one becomes aware and distances oneself from onersquos former way of life without including moral undertones96 This process is not understood as the qualitative change that transforms manrsquos nature but rather the contrary by means of the ἐπιστροφή man rejects what he is not and what he has never been in order to recover what he really is97 This awareness and the subsequent process of introversion provide the self-knowledge necessary to overcome manrsquos inferior being in this case discursivity Gos-Truth repeatedly refers to the idea that the perfection of the totality is in the Father himself and that therefore in order to recover it the totality must return to him Once discursive thinking is abolished knowledge of the Father becomes an instant matter

The Father reveals his bosommdashNow his bosom is the Holy SpiritmdashHe reveals what is hidden of himmdashwhat is hidden of him is his Sonmdashso that through the mercies of the Father the aeons may know him and cease labor-ing in search of the Father resting there in him knowing that this is the (fĳinal) rest Having fĳilled the defĳiciency he abolished the formmdashthe form of it is the world that in which he served98

94enspGosTruth (NHC I3) 215ndash895enspIndeed GosTruth (NHC I3) 3522f afffĳirms that ldquoreturn is called μετάνοιαrdquo either

equating both terms with one another or rather conceiving the latter as a sine qua non of the former

96enspOn the absence of the concept of lsquosinrsquo in Gnosticism Luttikhuizen (2001 174) See also HC Puech in Malinine (1961 17) and Meacutenard (1972 17) who points out that μετάνοια originally referred to ldquola libeacuteration de la sensibiliteacute qui eacutelegraveve lrsquoacircme agrave un contact avec Dieurdquo for which meaning he quotes Philo Praem 15f Mut 124 Deus 8f Heres 6f Spec leg 1201 In fact Kasser (1973ndash1975 353) following Norden (1913 134ndash40) rightly translate the term in TripTract as ldquoreacutesipiscence prise de conscience de soi-mecircmerdquo So similarly does Meacutenard (1972 167) ldquoretour sur soi-mecircmerdquo

97enspClement of Alexandria presents a very similar view of the ἐπιστροφή which he con-ceives of as an lsquoundiverted return towards Godrsquo (Strom 7435) by means of which the mind becomes a unity with itself and with God (Strom 5809 Protr 882 cf Strom 495 on which see Witt (1931 203) The issue in also central in Plotinus Enn 62935f 69240fff 56510fff 531313f and Neoplatonism See Porphyry Ad Marc 2411 Sent 7 13 with Deuse (1985 176f and 195f) Proclus Inst Th 31 In Tim 65 In Alcib 103a See also the numerous references included by Witt (1931 203 note 12) and Kraumlmer (1964 317 and notes 469 and 470) for Plotinusrsquo conception of the ἐπιστροφή as a lsquoreturn to oneself and to the Onersquo and as identity or reunion of subject and object See also OrsquoMeara (1993 100ndash10)

The return to the primal unity fĳinally restores the value lost in the dis-persal Whereas division was a sign of defĳiciency unity is equated with perfection99

So from that moment on the form is not apparent but it will vanish in the fusion of Unity for now their works lie scattered In time Unity will perfect the spaces It is within Unity that each one will attain himself within knowl-edge he will purify himself from multiplicity into Unity consuming matter within himself like fĳire and darkness by light death by life100

4 Conclusions

It seems clear that GosTruth shows a form of Christianity that was heav-ily influenced by Greek philosophy To begin with the epistemological framework of the text clearly presents the existing human condition as a result of the application of a discursive kind of knowledge Conversely it presents theoretical knowledge as the antidote that may help individuals retrace the steps of devolution Behind this conception we see the back-ground not only of Platorsquos distinction between doxa and episteme but more specifĳically the Aristotelian contrast between discursive knowledge (episteme) and intuitive direct apprehension (theoria)

The Greek philosophical background is also evident in GosTruthrsquos view of redemption It is knowledge (gnosis) that allows humanity to overcome its degraded condition by deconstructing the successive steps of devolu-tion If descent (katabasis) was caused by ignorance ascent (anabasis) is enacted by means of knowledge However GosTruth claims that knowl-edge of God is not possible by means of discursive knowledge since that is precisely what removes the totality from God Notwithstanding this our fallen condition implies the provisory application of discursive knowledge in order to achieve a preliminary notion of the divine that will later need to be superseded since the fĳinal apprehension of God can only be attained by an immediate and intuitive kind of knowledge In GosTruth humans are able to switch from one mode of knowledge to the other thanks to divine intervention

99enspGosTruth (NHC I 3) 2425ndash29 Compare Irenaeus Adv Haer 1162 1214 For the underlying Valentinian technical use of κένωμα or ὑστέρημα see Haardt (1962 33) See also Clement of Alexandria Strom 413901 (= Valentinus fr 5) Further Meacutenard (1972 120) and Attridge and MacRae (1985 73)

Greek philosophy is also present behind GosTruthrsquos idea of God Aristotlersquos conception of the Unmoved Mover certainly lurks behind the textrsquos view of the divinity with its emphasis on its unity transcendence intellective nature and specially its fĳinal causality In spite of these clear Aristotelian traits however GosTruth also conceives of God as the Father caring for his children and due to his mercy making himself accessible to humanity This intervention in human history is rather odd for an Aris-totelian deity and in fact brings GosTruthrsquos notion of God closer to the Platonic view Admittedly some might object to the idea that the view of God in the First Hypothesis in Platorsquos Parmenides is as transcendent as Aristotlersquos notion However in the historical period in which GosTruth was composed Platonism mainly tended to rely on the theology of Platorsquos Timaeus Interestingly not only the view of God as ldquocreator and fatherrdquo but many other elements in GosTruth strikingly recall Platorsquos view of God as described in the Timaeus This combination of the Aristotelian and Pla-tonic views on God is shared by diffferent philosophical testimonies of the period notably by Plutarch as is well attested both in Middle Platonism and in neo-Aristotelianism

Whether due to external influence or to the authorrsquos own parallel inno-vation this combination of the Platonic and Aristotelian conceptions of God very well suited the scope of GosTruth which was able to offfer a well-defĳined philosophical idea of God and simultaneously present him as the divine Father since in spite of his transcendence he was close enough to his people to deserve such a name By presenting divine revelation as the obverse of Godrsquos transcendence the author was able to overcome the gulf between divine and human spheres that under the influence of phi-losophy run the risk of becoming insurmountable This allowed him on one hand to avoid the radical developments from the Aristotelian nous by Epicurus and Lucretius whose idle divinities did not pay heed to the vicissitudes of the sublunary world On the other hand he was able to shun Marcionrsquos dualistic theology since his righteous and merciful gods were united in the same divine person

Bibliography

Attridge HW (ed) Nag Hammadi Codex I (The Jung Codex) Introduction Texts Trans-lations Indices Leiden 1985

Attridge HW et GW MacRae ldquoThe Gospel of Truthrdquo in Attridge HW (ed) Nag Hammadi Codex I (The Jung Codex) Introduction Texts Translations Indices Leiden 1985 55ndash117

Attridge HW et EH Pagels ldquoThe Tripartite Tractaterdquo in Attridge HW (ed) Nag Hammadi Codex I (The Jung Codex) Introduction Texts Translations Indices Leiden 1985 217ndash497

Baltes M Die Weltentstehung des Timaios nach den antiken Interpreten vol 1 Leiden 1976

Boumlhlig A ldquoZur Sprache des Evagelium Veritatisrdquo Museon 79 (1966) 317ndash333mdashmdash ldquoZum Gottesbegrifff des Tractatus tripartitus Nag Hamadi C15rdquo in AM Ritter

(ed) Kerygma und Logos Beitrage zu den geistesgeschichtlichen Beziehungen zwischen Antike und Christentum Festschrift fuumlr Carl Andresen zum 70 Geburtstag Goumlttingen 1979 49ndash67

Bos AP ldquothinsplsquoAristotelianrsquo and lsquoPlatonicrsquo Dualism in Hellenistic and Early Christian Philoso-phy and in Gnosticismrdquo VC 56 (2002) 273ndash291

mdashmdash ldquoAristotle on God as Principle of Genesisrdquo British Journal for the History of Philosophy 18 (2010) 363ndash377

Cerutti MV ldquoConoscere ed essere nel Vangelo di Veritardquo in J Ribs et al (eds) Gnos-ticisme et monde hellenistique Actes du Colloque de Louvain-Ia-Neuve (11ndash14 mars 1980) Louvain-Ia-Neuve 1982 424ndash428

Colpe C ldquoHeidnische juumldische und christliche Uumlberlieferungrdquo Jahrbuch fuumlr Antike und Christentum 21 (1978) 144f

Deuse W Untersuchungen zur mittelplatonischen und neuplatonischen Seelenlehre Mainz 1985

Dillon J Alcinous The Handbook of Platonism Oxford 1993mdashmdash The Middle Platonists Ithaka 1996mdashmdash ldquoThe Role of the Demiurge in the Platonic Theologyrdquo in HD Saffrey et LG

Westerink (eds) Proclus et la theacuteologie platonicienne Lovaina et al 2000 339ndash349mdashmdash ldquoPlutarch and God Theodicy and Cosmogony in the Thought of Plutarchrdquo in

D Frede et A Laks (eds) Traditions of Theology Studies in Hellenistic Theology its Background and Aftermath Leiden 2002 223ndash237

Donini PL Tre Studi sullrsquoAristotelismo nel II Secolo DC Turin 1974Doumlrrie H ldquoDie platonische Theologie des Kelsos in ihrer Auseinandersetzung mit dem

christlichem Theologierdquo in id Platonica Minora Muumlnchen 1976 229ndash262Doumlrrie H et al Der Platonismus in der Antike 71 Die philosophische Lehre des Platonis-

mus Theologia Platonica Stuttgart-Bad Cannstatt 2008Fecht G ldquoDie erste Teil des sogennanten Evangeliums Veritatis (S 1631ndash2220) Irdquo Orien-

talia 30 (1961) 371ndash390Ferrari F ldquoDio Padre en Artefĳice La teologia di Plutarco in Plat Quaest 2rdquo in I Gallo

(ed) Plutarco e la religione Naples 1996 395ndash409 (cited as Ferrari 1996a)mdashmdash ldquoLa generazione precosmica e la struttura della materia in Plutarcordquo Museum Helve-

ticum 53 (1996) 44ndash55 (cited as Ferrari 1996b)Finnestadt RB ldquoThe Cosmogonic Fall in Evangelium veritatisrdquo Temenos 7 (1971)

38ndash49Grobel K The Gospel of Truth A Valentinian Meditation on the Gospel Translation from

the Coptic and Commentary Nashville et al 1960Haardt R ldquoZur Struktur des Plane-Mythos im Ev Veritatis des Cod Jungrdquo Wiener

Zeitschrift fuumlr die Kunde des Morgenlandes 58 (1962) 24ndash38Haenchen E ldquoLiteratur zum Codex Jungrdquo Theologische Rundschau 30 (1964) 47ndash49Helderman J ldquoIsis as Plane in the Gospel of Truthrdquo in M Krause (ed) Gnosis and Gnos-

ticism Papers read at the Eighth International Conference on Patristic Studies (Oxford September 3rdndash8th 1979) Leiden 1981 26ndash46

mdashmdash Art Das Evangelium Veritatis in der neueren Forschung in ANRW II255 Berlin et al 1988 4054ndash4106

Hoeller SA ldquoRedemption and Ecstasy The Gospel of Truth and the Gospel of the Egyp-tiansrdquo in id Jung and the Lost Gospels Insights into the Dead Sea Scrolls and the Nag Hammadi Library Wheaton et al 1989 217ndash30

Jonas H ldquoReview of Evangelium Veritatis Codex Jung ed M Malinine HC Puech G Quispelrdquo Gnomon 32 (1960) 327ndash329

mdashmdash Gnostic Religion The Message of the Alien God and the Beginnings of Christianity Boston 21963

Kasser R et al (eds) Tractatus Tripartitus vol 1 De Supernis Bern 1973Kraumlmer H Der Ursprung der Geistmetaphysik Untersuchungen zur Geschichte des

Platonismus zwischen Platon und Plotin Amsterdam 1964Layton B The Gnostic Scriptures A New Translation with Annotations and Introductions

Garden City 1987Leipoldt J ldquoDas lsquoEvangelium der Wahrheitrsquothinsprdquo Theologische Literaturzeitung 82 (1957)

826ndash834Lilla S Clement of Alexandria a Study in Christian Platonism and Gnosticism Oxford

1972Loenen JH ldquoAlbinusrsquo Metaphysics An attempt at Rehabilitation(I)rdquo Mnemosyne IV 9

(1956) 296ndash319mdashmdash ldquoAlbinusrsquo Metaphysics An attempt at Rehabilitation (II)rdquo Mnemosyne IV 10 (1957)

35ndash56Lohmeyer E ldquoVom goumlttlichen Wohlgeruchrdquo Sitzungsberichte der Heidelberger Akademie

der Wissenschaften Phil-Hist Kl 109 (1919) 13Luumlddekens E ldquoBeobachtungen zu Schrift und Sprache des lsquoEvangeliums Veritatisrsquothinsprdquo

Zeitschrift fuumlr aumlgyptische Sprache und Altertumskunde 90 (1963) 81ndash89Luttikhuizen G ldquoGnostic Hermeneuticsrdquo in R Kessler et P Vandermersch (eds)

God Biblical Stories and Psychoanalytic Understanding Frankfurt am Main 2001Malinine M et al (eds) Evangelium Veritatis Suppl Codex Jung FXVIIrndashFXVIIIv

(p33ndash36) Zuumlrich et al 1961Markschies C Valentinus Gnosticus Untersuchungen zur valentinianischen Gnosis mit

einem Kommentar zu den Fragmenten Tuumlbingen 1992McGuire AM ldquoConversion and Gnosis in the Gospel of Truthrdquo NovT 28 (1986)

338ndash355Meacutenard J-E ldquoLa structure et la langue originale de lrsquoEacutevangile de Veacuteriteacuterdquo RevScRel 44

(1970) 128ndash137mdashmdash ldquoLrsquoEvangile de Veacuteriteacute et Ie Dieu cache des litteacuteratures antiquesrdquo RevScRel 45 (1971)

146ndash161mdashmdash LrsquoEacutevangile de Veacuteriteacute Traduction franccedilaise introduction et commentaire Leiden 1972Merlan P Monopsychism Mysticism Metaconsciousness Problems of the Soul in the

Neoaristotelian and Neoplatonic Tradition The Hague 1963Meyer M The Nag Hammadi Scriptures New York 2007Moraux P Der Aristotelismus bei den Griechen vol 2 Der Aristotelismus im I und II Jh

n Chr Berlin 1984Nagel P ldquoDie Herkunft des Evangelium Veritatis in sprachlicher Sichtrdquo Orientalische Lit-

eraturzeitung 61 (1966) 5ndash14Nock AD ldquoA Coptic Library of Gnostic Writingsrdquo JTS 9 (1958) 314ndash324Norden E Agnostos Theos Untersuchungen zur Formengeschichte religioumlser Rede Leipzig

et al 1913OrsquoMeara DJ Plotinus An Introduction to the Enneads Oxford 1993Opsomer J ldquoDemiurges in Early Imperial Platonismrdquo in R Hirsch-Luipold (ed) Gott

und die Goumltter bei Plutarch Tuumlbingen 2005 51ndash100Puech HC ldquoParfums sacreacutes odeurs de sainteteacute efffluves paradisiaquesrdquo Lrsquoamour de lrsquoart

(1950) 36ndash40mdashmdash et al (eds) The Jung Codex A Newly Recovered Gnostic Papyrus London 1955Quispel G ldquoThe Jung Codex and Its Signifĳicancerdquo in Puech et al (eds) The Jung Codex

A Newly Recovered Gnostic Papyrus London 1955 35ndash78mdashmdash Ptolemeacutee Lettre agrave Flora Paris 21966

Reale G et AP Bos Il trattato Sul Cosmo per Alessandro attribuito ad Aristotele Milano 1995

Roig Lanzillotta L ldquoBridging the Gulf between Transcendence and Immanence in Late Antiquityrdquo in AA MacDonald et al (eds) Scholarship and Society in the Near-East the Greco-Roman World and the Early Medieval West Leuven 2003 37ndash51

mdashmdash Acta Andreae Apocrypha A New Perspective on the Nature Intention and Signifĳicance of the Primitive Text Geneva 2007

mdashmdash ldquoThe So-called Envy of the Gods Revisiting a Dogma of Ancient Greek Religionrdquo in J Dijkstra et al (eds) Myths Martyrs and Modernity Studies in the History of Religions in Honour of Jan N Bremmer Leiden 2010 75ndash93

mdashmdash ldquoPlutarchrsquos Idea of God in the Religious and Philosophical Context of Late Antiquityrdquo in L Roig Lanzillotta et I Muntildeoz Gallarte (eds) Plutarch in the Religious and Philosophical World of Late Antiquity Leiden 2012 137ndash150

mdashmdash ldquoPlutarco y la paternidad de Dios el Timeo platoacutenico y el platonismo mediordquo in P de Navascueacutes M Crespo A Saacuteez (eds) Filiacioacuten Cultura pagana religioacuten de Israel oriacutegenes del cristianismo Volumen V Madrid 2013 forthcoming

Schenke HM Die Herkunft des sogennanten Evangelium Veritatis Berlin 1958Standaert B ldquothinsplsquoLrsquoEacutevangile de Veacuteriteacutersquo Critique et Lecturerdquo NTS (19751976) 243ndash275van den Broek R ldquoThe Present State of Gnostic Studiesrdquo VC 37 (1983) 41ndash71van Unnik WC ldquoThe Gospel of Truth and the New Testamentrdquo in HC Puech et al

(eds) The Jung Codex A Newly Recovered Gnostic Papyrus London 1955 79ndash129 (= Sparsa collecta III [Leiden 1983] 163ndash191)

mdashmdash ldquoDe ἀφθονία van God in de oudchristelijke litaratuurrdquo Mededelingen der Koninkelijk Nederlandse Akademie van Wetenschappen afd letterkunde Nieuwe Reeks 36 (1973) 19ndash71

Whittaker J ldquoPlutarch Platonism and Christianityrdquo in HJ Blumenthal et RA Markus (eds) Neoplatonism and Early Christian Thought Essays in honor of AH Armstrong London 1981 50ndash63

mdashmdash lsquoἄρρετος καὶ ἀκατονόμαστοςrsquo in id Studies in Platonism and Patristic Thought London 1984

Whittaker J et P Louis Alcinoos Enseignement des doctrines de Platon Paris 1990Wilson R McL ldquoValentinianism and the Gospel of Truthrdquo in B Layton (ed) The Redis-

covery of Gnosticism Proceedings of the International Conference on Gnosticism at Yale New Haven Connecticut March 28ndash31 1978 vol 1 Leiden 1980ndash1981 133ndash145

Wisse F ldquoAppendix Fragments of the Gospel of Truth from Codex XIIrdquo in HW Attridge (ed) Nag Hammadi Codex I (The Jung Codex) Introduction Texts Translations Indices Leiden 1985 119ndash122

Witt RE ldquoThe Hellenism of Clement of Alexandriardquo CQ 25 (1931) 195ndash204mdashmdash Albinus and the History of Middle Platonism Amsterdam 1937

9789004256255_prelimspdf

9789004256255_17-Lanzillottapdf

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FRA 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 ITA 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 JPN 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 KOR ltFEFFc7740020c124c815c7440020c0acc6a9d558c5ec0020d654ba740020d45cc2dc002c0020c804c7900020ba54c77c002c0020c778d130b137c5d00020ac00c7a50020c801d569d55c002000410064006f0062006500200050004400460020bb38c11cb97c0020c791c131d569b2c8b2e4002e0020c774b807ac8c0020c791c131b41c00200050004400460020bb38c11cb2940020004100630072006f0062006100740020bc0f002000410064006f00620065002000520065006100640065007200200035002e00300020c774c0c1c5d0c11c0020c5f40020c2180020c788c2b5b2c8b2e4002egt LTH 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 LVI 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 NLD (Gebruik deze instellingen om Adobe PDF-documenten te maken die zijn geoptimaliseerd voor weergave op een beeldscherm e-mail en internet De gemaakte PDF-documenten kunnen worden geopend met Acrobat en Adobe Reader 50 en hoger) NOR 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 POL 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 PTB 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 RUM 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 RUS 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 SKY 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 SLV 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 SUO 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 SVE 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 TUR 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 UKR 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 ENU (Brill Webready 2v1) gtgt Namespace [ (Adobe) (Common) (10) ] OtherNamespaces [ ltlt AsReaderSpreads false CropImagesToFrames true ErrorControl WarnAndContinue FlattenerIgnoreSpreadOverrides false IncludeGuidesGrids false IncludeNonPrinting false IncludeSlug false Namespace [ (Adobe) (InDesign) (40) ] OmitPlacedBitmaps false OmitPlacedEPS false OmitPlacedPDF false SimulateOverprint Legacy gtgt ltlt AddBleedMarks false AddColorBars false AddCropMarks false AddPageInfo false AddRegMarks false BleedOffset [ 0 0 0 0 ] ConvertColors NoConversion DestinationProfileName (None) DestinationProfileSelector WorkingCMYK Downsample16BitImages true FlattenerPreset ltlt PresetSelector MediumResolution gtgt FormElements false GenerateStructure false IncludeBookmarks true IncludeHyperlinks false IncludeInteractive false IncludeLayers false IncludeProfiles true MarksOffset 6 MarksWeight 0250000 MultimediaHandling UseObjectSettings Namespace [ (Adobe) (CreativeSuite) (20) ] PDFXOutputIntentProfileSelector WorkingCMYK PageMarksFile RomanDefault PreserveEditing false UntaggedCMYKHandling LeaveUntagged UntaggedRGBHandling UseDocumentProfile UseDocumentBleed false gtgt ltlt AllowImageBreaks true AllowTableBreaks true ExpandPage false HonorBaseURL true HonorRolloverEffect false IgnoreHTMLPageBreaks false IncludeHeaderFooter false MarginOffset [ 0 0 0 0 ] MetadataAuthor () MetadataKeywords () MetadataSubject () MetadataTitle () MetricPageSize [ 0 0 ] MetricUnit inch MobileCompatible 0 Namespace [ (Adobe) (GoLive) (80) ] OpenZoomToHTMLFontSize false PageOrientation Portrait RemoveBackground false ShrinkContent true TreatColorsAs MainMonitorColors UseEmbeddedProfiles false UseHTMLTitleAsMetadata true gtgt ]gtgt setdistillerparamsltlt HWResolution [600 600] PageSize [453543 680315]gtgt setpagedevice


CONTENTS

Introductionensp 1 Reinhard Feldmeier

PART ONE

PAGAN RELIGIONS

Father of the Fathers Mother of the Mothers God as Father (and Mother) in Ancient Egyptensp 19 Alexandra von LievenbdquoVater Zeusldquo im griechischen Eposensp 37 Heinz-Guumlnther Nesselrath Gott als Vater und Schoumlpfer Zur Rezeption von Timaios 28c3ndash5 bei einigen Platonikernensp 57 Franco Ferrari

PART TWO

HEBREW BIBLE AND ANCIENT JUDAISM

The ldquoFatherrdquo of the Old Testament and Its Historyensp 73 Hermann Spieckermann Divine Sonship in the Book of Jubileesensp 85 Jacques van Ruiten God as Father in Texts from Qumranensp 107 Lutz Doering God as Father in the Pentateuchal Targumimensp 137 Robert Hayward bdquoVater Gott und seine Kinder und Frauenldquoensp 165 Beatrice Wyss God the Father in Flavius Josephusensp 181 Mladen Popović

vi contents

PART THREE

NEW TESTAMENT

PART FOUR

LATE ANTIQUITY

PART FOUR

LATE ANTIQUITY

man (1988 4069ndash72)

Baltes (1976 24)

4 Conclusions

Bibliography

vi contents

PART THREE

NEW TESTAMENT

PART FOUR

LATE ANTIQUITY

PART FOUR

LATE ANTIQUITY

man (1988 4069ndash72)

Baltes (1976 24)

4 Conclusions

Bibliography

PART FOUR

LATE ANTIQUITY

man (1988 4069ndash72)

Baltes (1976 24)

4 Conclusions

Bibliography

man (1988 4069ndash72)

Baltes (1976 24)

4 Conclusions

Bibliography

Baltes (1976 24)

4 Conclusions

Bibliography

Baltes (1976 24)

4 Conclusions

Bibliography

Baltes (1976 24)

4 Conclusions

Bibliography

Baltes (1976 24)

4 Conclusions

Bibliography

Baltes (1976 24)

4 Conclusions

Bibliography

Baltes (1976 24)

4 Conclusions

Bibliography

Baltes (1976 24)

4 Conclusions

Bibliography

Baltes (1976 24)

4 Conclusions

Bibliography

Baltes (1976 24)

4 Conclusions

Bibliography

Baltes (1976 24)

4 Conclusions

Bibliography

Baltes (1976 24)

4 Conclusions

Bibliography

Baltes (1976 24)

4 Conclusions

Bibliography

Baltes (1976 24)

4 Conclusions

Bibliography

4 Conclusions

Bibliography

4 Conclusions

Bibliography

4 Conclusions

Bibliography

4 Conclusions

Bibliography

4 Conclusions

Bibliography

Documents

The Divine Father in the Gospel of Truth (NHC I,3): God as causa efficiens and causa finalis