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JOHN, APOCRYPHON OF

(III, 1; IV, 1; BG, 2)

An early gnostic text, likely of the Sethian variety, concerning a vision of the Apostle John. The tractate provides an elaborate version of a gnostic mythical system. The first part emphasizes the origination of the divine and the spiritual beings, both in reference to the higher realm and the lower cosmic realm. Here attention is drawn to the fall of Wisdom (the soteriological crisis), the creation of the creator-god Yaldabaoth (vividly presented in monstrous images and equated with the OT God). The second part turns to the creation of humankind (“Adam”), with an important emphasis on salvation. Included are a discussion on the different types of souls, the creator-god’s attempt to destroy those of the “immovable race” (i.e., those destined for salvation on account of their relation with the higher spiritual realm), and the descent-ascent of Pronoia (“foreknowledge”) by which salvation is obtained.

The book has survived in four Coptic texts: two of a shorter version, and two of a longer version. These seem to be independent translations from a Greek original, which is no longer extant. Irenaeus (Adv. haer., ca. 180 c.e.) seems to have been familiar with the Apocryphon or at least an earlier source. The closing of the longer version — the Providence Monologue — probably was an independent source later incorporated. Precise dating is difficult, although a manuscript tradition can be traced from the 2nd to 4th centuries.

This text is important for students of late antiquity. Debate continues as to whether the Apocryphon of John is primarily emergent from Jewish or Christian circles. Scholarly consensus now favors a strong Jewish connection (e.g., with Genesis, 1 Enoch, and the Wisdom of Solomon), with Christian elements being added later. Determining milieu is further complicated by the various versions of the text. The Apocryphon has also been studied in relation to Middle Platonism. Thus, this text sheds light on the cultural interrelations between various religious and philosophical groups in antiquity. The intertextual relation between the Apocryphon and biblical texts is also a significant issue (esp. Genesis and, in connection with the Providence Monologue, John 1:1-18). The descent of Wisdom, furthermore, can be seen as a gnostic example of the “descent into hell” tradition (traced back to 1 Peter and fully developed in the Acts of Pilate and the Apostles’ Creed). Most important for students, however, is the elaborate gnostic system presented (yet it would be pushing too far to say that the Apocryphon of John is an exemplar of the gnostic system).

Bibliography. S. Giversen, Apocryphon Johannis. Acta Theologica Danica 5 (Copenhagen, 1963); K. Rudolph, Gnosis (San Francisco, 1984); J. D. Turner, “Sethian Gnosticism: A Literary History,” in Nag Hammadi, Gnosticism and Early Christianity, ed. C. W. Hedrick and R. Hodgson, Jr. (Peabody, 1986), 55-86; M. Waldstein and F. Wisse, eds., The Apocryphon of John. NHMS 33 (Leiden, 1995); M. A. Williams, The Immovable Race: A Gnostic Designation and the Theme of Stability in Late Antiquity. NHS 29 (Leiden, 1985); F. Wisse, “The Apocryphon of John (II,1, III,1, IV,1, and BG 2502,2),” in Nag Hammadi Library in English, ed. J. M. Robinson, 3rd ed. (San Francisco, 1988), 104-23.

Philip L. Tite

Prayer Tents Bible References - Prayer Tents

JOHN, APOCRYPHON OF

Eerdmans Dictionary of the Bible (2000)