Gospel of Philip
The Gospel of Philip is one of the Gnostic Gospels, a text of New Testament apocrypha, dated to around the 3rd century but lost in medieval times until rediscovered by accident, buried with other texts near Nag Hammadi in Egypt, in 1945.
The text is not closely related to the canonical gospels and is not accepted as canonical by the Christian church. Although it may have some relationship to the beliefs expressed in the Gospel of Thomas, scholars are divided as to whether it should be read as a single discourse or as a collection of otherwise unrelated Valentinian sayings. Sacraments, in particular the sacrament of marriage, are a major theme. As in other texts often associated with what has been referred to as "Gnosticism," such as the Gospel of Thomas and Gospel of Mary, the Gospel of Philip defends a tradition that gives Mary Magdalene a special relationship and insight into Jesus' teaching.
Date of composition
The gospel's title appears at the end of the Coptic manuscript in a colophon; the only connection with Philip the Apostle within the text is that he is the only apostle mentioned (at 73,8). The text proper makes no claim to be from Philip, though the four New Testament gospels make no explicit internal claim of authorship. Most scholars hold a 3rd-century date of composition.
History and context
A single manuscript of the Gospel of Philip, in Coptic (CG II), was found in the Nag Hammadi library, a cache of documents that was secreted in a jar and buried in the Egyptian desert at the end of the 4th century. The text was bound in the same codex that contained the better-known Gospel of Thomas.
From the mix of aphorisms, parables, brief polemics, narrative dialogue, biblical exegesis (especially of Genesis), and dogmatic propositions, Wesley W. Isenberg, the editor and translator of the text, has attributed seventeen sayings (logia) to Jesus, nine of which Isenberg 1996, pp. 139- characterizes as citations and interpretations of those found in the canonical gospels[a] The new sayings,[b] "identified by the formula introducing them ('he said', 'the Lord said', or 'the Saviour said') are brief and enigmatic and are best interpreted from a gnostic perspective.
Much of the Gospel of Philip is concerned with Gnostic views of the origin and nature of mankind and the sacraments it refers to as baptism, unction and marriage. It is not always clear whether these are the same literal rituals known in other parts of the early Christian movement and since, or ideal and heavenly realities. The Gospel emphasizes the sacramental nature of the embrace between man and woman (or ideas represented by these as types) in the "nuptial chamber," which is an archetype of spiritual unity.[c] Many of the sayings are identifiably related to other texts referred to by scholars as Gnostic, and often appear quite mysterious and enigmatic (these are from the translation by Isenberg 1996, pp. 139-):
The Lord said, "Blessed is he who is before he came into being. For he who is, has been and shall be."
He who has knowledge of the truth is a free man, but the free man does not sin, for "He who sins is the slave of sin" (John 8:34). Truth is the mother, knowledge the father.
Echamoth is one thing and Echmoth, another. Echamoth is Wisdom simply, but Echmoth is the Wisdom of death, which is the one who knows death, which is called "the little Wisdom".
Those who say they will die first and then rise are in error. If they do not first receive the resurrection while they live, when they die they will receive nothing. (Compare with translation provided by the Nag Hammadi library: "Those who say that the Lord died first and then rose up are in error – for He rose up first and then died."[This quote needs a citation])
Jesus came to crucify the world.
Jesus took them all by stealth, for he did not appear as he was, but in the manner in which they would be able to see him. He appeared to them all. He appeared to the great as great. He appeared to the small as small. He appeared to the angels as an angel, and to men as a man.
It is not possible for anyone to see anything of the things that actually exist unless he becomes like them... You saw the Spirit, you became spirit. You saw Christ, you became Christ. You saw the Father, you shall become Father. So in this place you see everything and do not see yourself, but in that place you do see yourself - and what you see you shall become.
Adam came into being from two virgins, from the Spirit and from the virgin earth. Christ therefore, was born from a virgin to rectify the Fall which occurred in the beginning.
One saying in particular appears to identify the levels of initiation in gnosticism, although what exactly the bridal chamber represented in gnostic thought is a matter of debate:
The Lord did everything in a mystery, a baptism and a chrism and a eucharist and a redemption and a bridal chamber.
One possibility[original research?] is that the bridal chamber refers symbolically to the relationship of trust and singular devotion that should exist between God (bridegroom) and humankind or believer (bride) – just as the marriage relationship (bedchamber) implies a devotion of husband and wife to each other that is expected to exclude all other parties. This symbolic meaning is found for example in the Parable of the Ten Virgins – (Matthew 25:1-13), "Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom".
Another interpretation of the Gospel of Philip supported by scholar Marvin W. Meyer, emphasizes Jesus as central focus of the text. Some quotations from the gospel could be inferred as placing Jesus in a central position:
Those who produce the name of the Father and the Son and the Holy Spirit...[are] no longer a Christian but [are] Christ.
"My God, my God, why, O Lord, have you forsaken me?" (Mark 15:34). It was on the cross that he said these words, for he had departed from that place.
We are born again through the Holy Spirit, and we are conceived through Christ in baptism with two elements. We are anointed through the spirit, and when we are conceived, we were united.[This quote needs a citation]
Jesus appeared [...] Jordan - the fullness of the Kingdom of Heaven.
By perfecting the water of baptism, Jesus emptied it of death. Thus we do go down into the water, but we do not go down into death, in order that we may not be poured out into the spirit of the world.
According to Meyer, without Jesus, the rituals and mysteries mentioned in this gospel would have no context.
Furthermore this text seems to be related to others connected with the Valentinian Christian sect, who worshipped a Christ interpreted through "gnostic" ideas, and is often linked to what is sometimes thought to be Valentinius' own composition, the Gospel of Truth.
The Gospel of Philip ends with its promise:
If anyone becomes a 'son of the bridechamber' he will receive the Light. If anyone does not receive it while he is in these places, he cannot receive it in the other place.[d] He who receives any Light will not be seen, nor can he be held fast. No one will be able to trouble him in this way, whether he lives in the world or leaves the world. He has already received the Truth in images, and the World has become the Aeon. For the Aeon already exists for him as Pleroma, and he exists in this way. It is revealed to him alone, since it is not hidden in darkness and night but is hidden in a perfect Day and a holy Night.
Much of the Gospel of Philip is dedicated to a discussion of marriage as a sacred mystery, and two passages directly refer to Mary Magdalene and her close relationship with Jesus:
There were three who always walked with the Lord: Mary, his mother, and her sister, and Magdalene, the one who was called his companion. His sister and his mother and his companion were each a Mary.
In different places in the Gospel of Philip, Mary Magdalene is called Jesus's companion, partner or consort, using Coptic variants of the word koinônos (κοινωνός), of Greek origin, or the word hôtre, of Egyptian origin. In this passage koinônos is used. Koinônos has a range of possible meanings: at root, it denotes a "person engaged in fellowship or sharing with someone or in something", but what exactly a koinônos "can share with his or her partner can take many forms, ranging from a common enterprise or experience to a shared business". In the Bible, koinônos is sometimes used to refer to a spouse (Malachi 2:14; cf. 3 Maccabees 4:6), but is also used to refer to a "companion" in faith (Philemon 17), a co-worker in proclaiming the Gospel (2 Corinthians 8:23), or a business associate (Luke 5:10). The Gospel of Philip uses cognates of koinônos and Coptic equivalents to refer to the literal pairing of men and women in marriage and sexual intercourse, but also metaphorically, referring to a spiritual partnership, and the reunification of the Gnostic Christian with the divine realm. And importantly, there are occasions in the Gospel of Philip when the regular Coptic word for wife is used directly in reference to people who are clearly spouses, suggesting that the term koinônos is "reserved for a more specific usage" in the Gospel of Philip.
That passage is also interesting for its mention of Jesus's sister (Jesus's unnamed sisters are mentioned in the New Testament at Mark 6:3), although the text is confusing on that point: she appears to be described first as the sister of Jesus's mother Mary (also mentioned in the Gospel of John, possibly the same person as Mary of Clopas), then as the sister of Jesus, although this may be a translation problem.
The other passage, purportedly referring to Jesus kissing Mary Magdalene, is incomplete because of damage to the original manuscript. Several words are missing. Guesses as to what they were are shown below in brackets. Most notably there is a hole in the manuscript after the phrase "and used to kiss her [often] on her...." But the passage appears to describe Jesus kissing Magdalene, apparently described as "barren" and "the mother of the angels" at the beginning of the relevant paragraph and using a parable to explain to the disciples why he loved her more than he loved them:
As for Wisdom who is called "the barren", she is the mother [of the] angels. And the companion of the [...] Mary Magdalene. [... loved] her more than [all] the disciples [and used to] kiss her [often] on her [...]. The rest of [the disciples...] They said to him, "Why do you love her more than all of us?" The Savior answered and said to them, "Why do I not love you like her? When a blind man and one who sees are both together in the darkness, they are no different from one another. When the light comes, then he who sees will see the light, and he who is blind will remain in darkness.
Some scholars speculate that "hand" is the word after "kiss her... on her". But it may have been cheek, forehead or feet to simply show respect.[e] Isenberg 1996, pp. 139- translates it as "on her mouth".
Problems concerning the text
The Gospel of Philip is a text that reveals some connections with Early Christian writings of the Gnostic traditions. It is a series of logia or aphoristic utterances, most of them apparently quotations and excerpts of lost writings, without any attempt at a narrative context. The main theme concerns the value of sacraments. Scholars debate whether the original language was Syriac or Greek. Wesley W. Isenberg, the text's translator, places the date "perhaps as late as the 2nd half of the 3rd century" and places its probable origin in Syria due to its references to Syriac words and eastern baptismal practices as well as its ascetic outlook. The online Early Christian Writings site gives it a date c. 180–250. Meyer gives its date as "2nd or 3rd century".
The text has been interpreted by Isenberg 1996, p. 141 as a Christian Gnostic sacramental catechesis. Bentley Layton identified it as a Valentinian anthology of excerpts, and Elaine Pagels and Martha Lee Turner have seen it as possessing a consistent and Valentinian theology. It is dismissed by Catholic author Ian Wilson who argues that it "has no special claim to an early date, and seems to be merely a Mills and Boon-style fantasy of a type not uncommon among Christian apocryphal literature of the 3rd and 4th centuries".
Latter-Day Saint (Mormon) scholar Richard O. Cowan sees a parallel between the "bridal chamber" that is a central theme in the Gospel and the Mormon doctrine of "the new and everlasting covenant of marriage", or "eternal marriage".
- Those in the canonical New Testament: 55,33–34; 57,3–5; 68,8–12; 68,26–27; 72,33–73,1; 77,18; 83,11–13; 84,7–9; 85,29–31.
- The new sayings: 55,37–56,3; 58,10–14; 59,25–27; 63,29–30; 64,2–9; 64,10–12; 67,30–35; and 74,25–27.
- The Old and New Testament and Gnostic contexts and the text are discussed by Grant, 1961 & 129-140 harvnb error: no target: CITEREFGrant1961129-140 (help)
- Luke 16:26 is indicated
- In the critical edition edited by Bentley Layton, the feet, a cheek and the forehead of Mary are raised as possibilities.
- "Rivals of Jesus," National Geographic Channel (2006).
- Perkins 1993, p. 184.
- Meyer & De Boer 2009, pp. 36-37.
- Ehrman 2003, pp. xi-xii.
- Isenberg 1996, pp. 139-.
- Gospel of Philip p.127, as quoted in Grant 1961, p. 138
- "Greek-Dictionary.net". Archived from the original on 2012-05-09. Retrieved 2011-12-28.
- Marjanen 1996, pp. 151-160.
- Perkins 2009, p. 278.
- Evans 2008, p. 94. sfn error: no target: CITEREFEvans2008 (help)
- "Gospel of Philip". www.earlychristianwritings.com. Retrieved 2018-03-14.
- Meyer 1999, p. 235.
- Layton 1995, p. 325.
- Wilson 1985, p. 88.
- Cowan 1999, pp. 99–120.
- Cowan, Richard O. (1999). Parry, Donald W.; Ricks, Stephen D. (eds.). The Temple in Time and Eternity. Temples Through the Ages, No. 2. Provo, UT: Foundation of Ancient Research and Mormon Studies. ISBN 0934893500.CS1 maint: ref=harv (link)
- Ehrman, Bart D. (2003). Lost Christianities: The Battles for Scripture and the Faiths We Never Knew. Oxford University Press. ISBN 978-0-19-972712-4.CS1 maint: ref=harv (link)
- Grant, Robert M. (1961). "The Mystery of Marriage in the Gospel of Philip on JSTOR". Vigiliae Christianae. 15 (3): 129–140. JSTOR 1582682.CS1 maint: ref=harv (link)
- Isenberg, Wesley W. (1996). "The Gospel of Philip". In Robinson, James McConkey (ed.). The Nag Hammadi Library in English. Brill. ISBN 90-04-08856-3 – via Coptic Gnostic Library Project.CS1 maint: ref=harv (link)
- Layton, Bentley (1995). The Gnostic Scriptures: A New Translation with Annotations and Introductions. Doubleday. ISBN 978-0-385-47843-4.CS1 maint: ref=harv (link)
- Leloup, Jean-Yves (2004). The Gospel of Philip: Jesus, Mary Magdalene, and the Gnosis of Sacred Union. Simon and Schuster. ISBN 978-1-59477-640-3.CS1 maint: ref=harv (link)
- Marjanen, Antti (1996). The Woman Jesus Loved: Mary Magdalene in the Nag Hammadi Library and Related Documents. Leiden: Brill. ISBN 9004106588.CS1 maint: ref=harv (link)
- Meyer, Marvin W. (1999). The Ancient Mysteries: A Sourcebook of Sacred Texts. University of Pennsylvania Press. ISBN 0-8122-1692-X.CS1 maint: ref=harv (link)
- Meyer, Marvin W.; De Boer, Esther A. (2009). The Gospels of Mary: The Secret Tradition of Mary Magdalene, the Companion of Jesus. HarperOne. ISBN 978-0-06-196595-1.CS1 maint: ref=harv (link)
- Perkins, Pheme (1993). Gnosticism and the New Testament. Fortress Press. ISBN 978-1-4514-1597-1.CS1 maint: ref=harv (link)
- Perkins, Pheme (2009). Introduction to the Synoptic Gospels. Wm. B. Eerdmans. ISBN 978-0-8028-6553-3.CS1 maint: ref=harv (link)
- Schaberg, Jane (31 August 2004). The Resurrection of Mary Magdalene: Legends, Apocrypha, and the Christian Testament. Continuum International Publishing Group. ISBN 978-0-8264-1645-2. Retrieved 15 November 2012.CS1 maint: ref=harv (link)
- Segelberg, Eric (2015). "The Gospel of Philip and the New Testament". In Logan, Alastair; Wedderburn, Alexander J. M. (eds.). The New Testament and Gnosis. Bloomsbury Publishing. pp. 204-. ISBN 978-1-4742-3043-8.CS1 maint: ref=harv (link)
- Segelberg, Eric (1965). "The Antiochene Background of the Gospel of Philip". Bulletin de la Société d'Archéologie Copte. 18: 205–23.CS1 maint: ref=harv (link)
- Segelberg, Eric (1967–68). "The Antiochene Origin of the Gospel of Philip". Bulletin de la Société d'Archéologie Copte. 19.CS1 maint: ref=harv (link)
- Segelberg, Eric (1960). "The Coptic-Gnostic Gospel according to Philip and its sacramental System". 7 (2). Brill: 189–200. doi:10.2307/3269434. JSTOR 3269434. Cite journal requires
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- The Gospel of Philip: Annotated & Explained. Translated by Smith, Andrew Phillip. SkyLight Paths. 2005. ISBN 978-1-59473-111-2.CS1 maint: ref=harv (link)
- Turner, Martha Lee (1997). "On the coherence of the Gospel according to Philip". In Turner, John Douglas; McGuire, Anne Marie (eds.). The Nag Hammadi Library After Fifty Years: Proceedings of the 1995 Society of Biblical Literature Commemoration [in Philadelphia]. Brill. pp. 223–250. ISBN 90-04-10824-6.CS1 maint: ref=harv (link)
- Thomasson, Einar (1997). "How Valentinian is the Gospel of Philip?". In Turner, John Douglas; McGuire, Anne Marie (eds.). The Nag Hammadi Library After Fifty Years: Proceedings of the 1995 Society of Biblical Literature Commemoration [in Philadelphia]. Brill. pp. 251–279. ISBN 90-04-10824-6.CS1 maint: ref=harv (link)
- Wilson, Ian (1985). Jesus: The Evidence. Pan. ISBN 978-0-330-28708-1.CS1 maint: ref=harv (link)
|Wikiquote has quotations related to: Gospel of Philip|
- Wesley W. Isenberg, translator, Gospel of Philip
- The Gospel of Philip at the Wayback Machine (archived February 10, 2005), with hyperlinear translation linked to Crum's Coptic Dictionary and Plumley's Coptic Grammar (which unfortunately consistently misspells "through"). Ecumenical Coptic Project online edition, 1998 ff.
- Early Christian writings: Gospel of Philip brief introductions and e-texts
- Theology Website Gospel of Philip: translation and complete introduction by Wesley W. Isenberg