View source for Testimony of Truth

{{Short description|Gnostic Christian text, c. 200 AD}}
{{Distinguish|Testimony to integrity and truth}}
{{italic title}}
{{Gnosticism}}
The '''''Testimony of Truth''''' is a [[Gnosticism|Gnostic]] Christian text.<ref name="bvo">{{cite journal |last1=van Os |first1=Bas |title=The Impediment of the Passions: The Testimony of Truth (nhc ix,3) as Deliberative Rhetoric Against the Teaching that the Confession of Faith and Baptism are Salvific without Celibacy |journal=Gnosis |date=22 March 2017 |volume=2 |issue=1 |pages=40–62 |doi=10.1163/2451859X-12340026 |url=https://brill.com/view/journals/gnos/2/1/article-p40_3.xml?ebody=article%20details |access-date=1 June 2023|url-access=subscription }}</ref> It is the third of three [[treatise]]s in [[Codex]] IX of the [[Nag Hammadi library]] texts, taking up pages 29–74 of the codex.{{sfn|Meyer|Robinson|1977|p=XIV}} The original title is unknown; the editor created the title based on expressions in the text, such as "the word of truth" and "true testimony."<ref name="hag">{{cite journal |last1=Pearson |first1=B. A. |title=Jewish Haggadic Traditions in The Testimony of Truth from Nag Hammadi (CG IX, 3) |journal=Ex Orbe Religionum |date=1 January 1972 |volume=22 |page=458 |url=https://brill.com/display/book/9789004378414/B9789004378414_s050.xml |access-date=1 June 2023 |publisher=Brill |language=en}}</ref> The text is a [[homily]] that argues for accepting spiritual truth and renouncing the material world.<ref name="codex9">{{cite book |last1=Pearson |first1=Birger |title=Nag Hammadi Codices IX and X |date=26 October 2020 |publisher=BRILL |isbn=978-90-04-43887-3 |pages=101–120 |url=https://books.google.com/books?id=NfcFEAAAQBAJ |access-date=1 June 2023 |language=en}}</ref> The author interprets the [[Serpents in the Bible|serpent]] that instructed [[Adam]] and [[Eve]] in the [[Garden of Eden]]<ref>{{bibleverse|Genesis|3|NIV}}</ref> as [[Christ]], who revealed knowledge of a malevolent Creator.{{sfn|Pearson|2020|p=106}} ''Testimony of Truth'' is also the only Nag Hammadi text that identifies opposing Gnostic [[Christianity|Christian]] groups by name.<ref name="bvo"/>

==History==
The text was discovered in [[Nag Hammadi]], [[Egypt]], in 1945{{sfn|Meyer|Robinson|1977|p=IX}} as one of the 51 total treatises transcribed into the 13 codices that make up the Nag Hammadi library.<ref name="vdb">{{cite book |last1=van den Broek |first1=Roelof |title=Gnostic Religion in Antiquity |date=24 January 2013 |publisher=Cambridge University Press |location=New York |isbn=978-1-107-03137-1 |page=19 |url=https://books.google.com/books?id=dE1WGYqzbnYC&pg=PA19 |access-date=22 June 2023 |language=en}}</ref> The codices had been buried around 400&nbsp;AD.{{sfn|Meyer|Robinson|1977|p=2}} The writing is a [[Coptic language|Coptic]] translation of a [[Greek language|Greek]] original.{{sfn|Meyer|Robinson|1977|p=2}} Authorship of the original ''Testimony of Truth'' text is estimated to the late 2nd or early 3rd century AD, near [[Alexandria]].<ref name="nhl1996">{{cite book |last1=Robinson |first1=James McConkey |last2=Smith |first2=Richard |title=The Nag Hammadi Library in English |date=1 January 1996 |publisher=BRILL |isbn=978-90-04-08856-6 |page=449 |edition=4th |url=https://books.google.com/books?id=UiSFUJ6al1IC&pg=PA449 |access-date=1 June 2023 |language=en}}</ref>

The beginning of the text (pages 29–45) is the best preserved section, whereas the rest of the text is fragmentary.<ref name="clare">{{cite web |last1=Pearson |first1=Birger A. |title=Testimony of Truth |url=https://ccdl.claremont.edu/digital/collection/cce/id/1820 |website=ccdl.claremont.edu |publisher=Claremont Graduate University. School of Religion |access-date=1 June 2023 |language=en}}</ref> Additionally, the last pages of the codex (75–76) are missing.<ref name="clare"/> In total, approximately 45 percent of the text is lost or damaged.{{sfn|Reaves|2013|p=143}} 

Along with the rest of the works in the Nag Hammadi library, the text was translated into [[English language|English]] and published in ''The Nag Hammadi Library in English'' in 1977.<ref name="NHLE">{{cite book |last1=Meyer |first1=Marvin W. |last2=Robinson |first2=James MacConkey |title=The Nag Hammadi Library in English |date=1977 |publisher=Brill Archive |isbn=978-90-04-05434-9 |url=https://books.google.com/books?id=1bU3AAAAIAAJ |access-date=1 June 2023 |language=en}}</ref> The publication was part of the work of the Coptic Gnostic Library Project, which began in 1966 at [[Claremont Graduate University]].{{sfn|Meyer|Robinson|1977|p=IX}} [[Birger A. Pearson]] and Søren Giverson translated the text to English.<ref name="nhl81">{{cite book |last1=Pearson |first1=Birger A. |last2=Giverson |first2=Søren |title=The Nag Hammadi library in English |date=1981 |publisher=Harper & Row |location=San Francisco |isbn=9780060669294 |pages=406–416 |url=https://archive.org/details/naghammadilibrar00jame/page/406/mode/2up |access-date=8 June 2023}}</ref>

==Summary==
The opening addresses those who have searched for truth but have been influenced by the old ways of the [[Pharisees]] and the scribes,<ref>[[#CITEREFPearsonGiverson1981|Pearson & Giverson 1981]], p. 406–407. 29:9–14. "For many have sought after the truth and have not been able to find it; because there has taken hold of them the old leaven of the Pharisees and the scribes"</ref> who belong to the [[Archon (Gnosticism)|archons]].<ref>[[#CITEREFPearsonGiverson1981|Pearson & Giverson 1981]], p. 407. 29:18–21. "The Pharisees and the scribes are those who belong to the archons who have authority over them."</ref> Those who follow the Law are unable to understand the truth<ref>[[#CITEREFPearsonGiverson1981|Pearson & Giverson 1981]], p. 407. 29:22–24. "For no one who is under the Law will be able to look up to the truth"</ref> and are limited by their carnal desires.<ref>[[#CITEREFPearsonGiverson1981|Pearson & Giverson 1981]], p. 407. 30:5–7. "But passion which is a delight to them constrains the souls of those who are begotten"</ref> The [[Son of man (Christianity)|Son of Man]], who came from Imperishability,<ref>[[#CITEREFPearsonGiverson1981|Pearson & Giverson 1981]], p. 407. 30:18–19. "But the Son of Man came forth from Imperishability"</ref> reveals the truth<ref>[[#CITEREFPearsonGiverson1981|Pearson & Giverson 1981]], p. 407. 31:5–8. "And this is what the Son of Man reveals to us: It is fitting for you (pl.) to receive the word of truth."</ref> and has overcome passions.<ref>[[#CITEREFPearsonGiverson1981|Pearson & Giverson 1981]], p. 407. 31:13–15. "Those who have known Imperishability, however, have been able to struggle against passions"</ref> The foolish who confess to being [[Christians]] only in word and not with power<ref>[[#CITEREFPearsonGiverson1981|Pearson & Giverson 1981]], p. 407. 31:22–26. "The foolish—thinking in their heart that if they confess 'We are Christians' in word only but not with power"</ref> will fall into the hands of the principalities and authorities because of their ignorance.<ref>[[#CITEREFPearsonGiverson1981|Pearson & Giverson 1981]], p. 407. 32:4–8. "...hasten towards the principalities and the authorities. They fall into their clutches because of the ignorance that is in them"</ref> The Son of Man performed many mighty works, including [[Lazarus of Bethany|raising the dead]]<ref>[[#CITEREFPearsonGiverson1981|Pearson & Giverson 1981]], p. 407. 32:24–27. "He went down to Hades and performed many mighty works. He raised the dead therein"</ref> and [[Jesus walking on water|walking on water]],<ref>[[#CITEREFPearsonGiverson1981|Pearson & Giverson 1981]], p. 407. 33:8–9. "And he walked upon the waters of the sea."</ref> but the empty martyrs cannot raise themselves.<ref>[[#CITEREFPearsonGiverson1981|Pearson & Giverson 1981]], p. 407. 33:24–29; 34:1. "These are empty martyrs, since they bear witness only to themselves. And yet they are sick, and they are not able to raise themselves."</ref>

Those who believe they will be saved through martyrdom are misguided, since [[salvation]] is not achieved through death.<ref>[[#CITEREFPearsonGiverson1981|Pearson & Giverson 1981]], p. 408. 34:26–28; 35:1–3. "And some say, 'On the last day we will certainly arise in the resurrection.' But they do not know what they are saying."</ref> Instead, knowledge and self-awareness leads to true salvation.<ref>[[#CITEREFPearsonGiverson1981|Pearson & Giverson 1981]], p. 408. 36:26–28. "This is the perfect life, that man know himself by means of the All."</ref>  The [[resurrection]] of the flesh, which many people expect, is instead a path to destruction.<ref>[[#CITEREFPearsonGiverson1981|Pearson & Giverson 1981]], p. 409. 36:29–30; 37:1. "Do not expect, therefore, the carnal resurrection, which is destruction"</ref> True salvation is achieved through understanding and embracing the [[Logos (Christianity)|word of God]],<ref>[[#CITEREFPearsonGiverson1981|Pearson & Giverson 1981]], p. 409. 37:23–25. "Those who do not have the word which gives life in their heart will die"</ref> and those who do so will be transferred to the heights and achieve eternal life.<ref>[[#CITEREFPearsonGiverson1981|Pearson & Giverson 1981]], p. 409. 38:22–27. "Those who receive him to themselves with uprightness and power and every knowledge are the ones whom he will transfer to the heights, unto life eternal."</ref> But those who receive the word with ignorance will be dominated by defiled pleasures and will not reach [[heaven]].<ref>[[#CITEREFPearsonGiverson1981|Pearson & Giverson 1981]], p. 409. 38:27–29; 39:1. "But those who receive him to themselves with ignorance, the pleasures which defile rule over them."</ref>

The text describes the journey of a man who renounces the material world and turns towards the truth to gain knowledge of God and himself.<ref>[[#CITEREFPearsonGiverson1981|Pearson & Giverson 1981]], p. 410. 41:4–8. "No one knows the God of truth except solely the man who will forsake all of the things of the world"</ref> He gains wisdom and insight, breaking free from the constraints of the material world and entering into imperishability.<ref>[[#CITEREFPearsonGiverson1981|Pearson & Giverson 1981]], p. 410. 44:23–25. "He bore witness to the truth [...] the power, and he went into Imperishability"</ref> When a person knows both themselves and God, they will be saved and receive the [[Five crowns|crown unfading]].<ref>[[#CITEREFPearsonGiverson1981|Pearson & Giverson 1981]], p. 411. 45:1–6. "...the true testimony: When man knows himself and God who is over the truth, he will be saved, and he will be crowned with the crown unfading."</ref> The text also distinguishes between the births of [[John the Baptist]] and [[Nativity of Jesus|Christ]] and encourages the reader to seek the meaning of the mysteries behind their births.<ref>[[#CITEREFPearsonGiverson1981|Pearson & Giverson 1981]], p. 411. 45:6–11. "John was begotten by the Word through a woman, Elizabeth; and Christ was begotten by the Word through a virgin, Mary. What is the meaning of this mystery?"</ref> 

[[File:Tissot The Brazen Serpent.jpg|thumb|upright=0.7|alt=The Brazen Serpent|The Brazen Serpent watercolor painting by [[James Tissot]]]]
The text criticizes the God of the Law as portrayed in Genesis, calling him malicious and envious of Adam for eating from the [[tree of the knowledge of good and evil]].<ref>[[#CITEREFPearsonGiverson1981|Pearson & Giverson 1981]], p. 412. 47:28–30. "Surely he has shown himself to be a malicious envier."</ref> The author argues that the serpent that instructed Adam and Eve in the Garden of Eden is Christ,<ref>[[#CITEREFPearsonGiverson1981|Pearson & Giverson 1981]], p. 412. 49:5–9. "'...the one who will believe in this bronze serpent will be saved.' For this is Christ; those who believed in him have received life."</ref> citing the bronze serpent from [[Book of Numbers|Numbers]] 21:9.<ref>[[#CITEREFPearsonGiverson1981|Pearson & Giverson 1981]], p. 412. 48:26–28. "Again it is written (Numbers 21:9), 'He made a serpent of bronze and hung it upon a pole'"</ref><ref>{{bibleverse|Numbers|21:8–9|NIV}}</ref> The author believes that simply saying "we believe in Christ" is not enough and true [[Faith in Christianity|faith]] requires a spiritual understanding of Christ.<ref>[[#CITEREFPearsonGiverson1981|Pearson & Giverson 1981]], p. 412. 50:1–3. "...you do not understand Christ spiritually when you say, 'We believe in Christ."</ref>

The latter part of the text discusses different Gnostic sects and their leaders, including [[Valentinus (Gnostic)|Valentinus]],<ref>[[#CITEREFPearsonGiverson1981|Pearson & Giverson 1981]], p. 413. 56:4–5. "...his disciples resemble the disciples of Valentinus."</ref> [[Basilides]],<ref>[[#CITEREFPearsonGiverson1981|Pearson & Giverson 1981]], p. 413. 57:6–8. "Isidore, also, his son, resembled Basilides."</ref> and [[Simon Magus]].<ref>[[#CITEREFPearsonGiverson1981|Pearson & Giverson 1981]], p. 413. 58:2–4. "For the Simonians take wives and beget children."</ref> It criticizes the teachings of these leaders and their followers, who do not truly understand salvation.<ref>[[#CITEREFPearsonGiverson1981|Pearson & Giverson 1981]], p. 413. 55:4. "But they know not what salvation is"</ref> The author calls them heretics,<ref>[[#CITEREFPearsonGiverson1981|Pearson & Giverson 1981]], p. 413. 59:4. "...the heretics"</ref> says they belong to the archons,<ref>[[#CITEREFPearsonGiverson1981|Pearson & Giverson 1981]], p. 413. 59:8–9. "...belong to the world-rulers of darkness"</ref> and expects punishment in an unquenchable fire.<ref>[[#CITEREFPearsonGiverson1981|Pearson & Giverson 1981]], p. 413. 60:3–4. "...in a fire unquenchable [...] they are punished."</ref> The author continues condemning those who have failed to renounce their desires, saying they are gratified by unrighteous [[Mammon]]<ref>[[#CITEREFPearsonGiverson1981|Pearson & Giverson 1981]], p. 414. 68:3–4. "...they are gratified by unrighteous Mammon."</ref> and the father of [[sexual intercourse]].<ref>[[#CITEREFPearsonGiverson1981|Pearson & Giverson 1981]], p. 414. 68:7–8. "But he who is father of Mammon is also the father of sexual intercourse."</ref> But those who renounce their desires are from the generation of the Son of Man.<ref>[[#CITEREFPearsonGiverson1981|Pearson & Giverson 1981]], p. 414. 68:8–11. "But he who is able to renounce them shows that he is from the generation of the Son of Man"</ref>

The conclusion emphasizes the importance of finding the life-giving word and coming to know the Father of Truth.<ref>[[#CITEREFPearsonGiverson1981|Pearson & Giverson 1981]], p. 414. 69:1–3. "But he who has found the life-giving word and he who has come to know the Father of Truth has come to rest."</ref> The end of seeking leads to rest and silence.<ref>[[#CITEREFPearsonGiverson1981|Pearson & Giverson 1981]], p. 414. 69:3–4. "...he has ceased seeking, having found. And when he found he became silent."</ref> The [[baptism]] of truth is achieved through renunciation of the world,<ref>[[#CITEREFPearsonGiverson1981|Pearson & Giverson 1981]], p. 414. 69:22–24. "But the baptism of truth is something else; it is by renunciation of the world that it is found."</ref> and those who only say they are renouncing it are lying.<ref>[[#CITEREFPearsonGiverson1981|Pearson & Giverson 1981]], p. 414. 69:24–26. "But those who say only with the tongue that they are renouncing it are lying"</ref> Some have fallen away to [[Idolatry|worship of idols]] or have [[demon]]s dwelling with them, as [[David]] did.<ref>[[#CITEREFPearsonGiverson1981|Pearson & Giverson 1981]], p. 415. 69:33; 70:1–4. "...some of them fall away to the worship of idols. Others have demons dwelling within them as did David the king."</ref> [[Solomon]], whom David begat in adultery, used demonic powers to build Jerusalem.<ref>[[#CITEREFPearsonGiverson1981|Pearson & Giverson 1981]], p. 415. 70:6–9. "Solomon, whom he begat in adultery, is the one who built Jerusalem by means of demons, because he received their powers."</ref> The free man is not envious and is set apart from everyone.<ref>[[#CITEREFPearsonGiverson1981|Pearson & Giverson 1981]], p. 415. 73:3–5. "A free man is not envious. He is set apart from everyone"</ref>

==Analysis==
[[File:William Blake Eve Tempted by the Serpent detail.jpg|thumb|upright=0.7|alt=Eve Tempted by the Serpent|Eve Tempted by the Serpent painting by [[William Blake]]]]
Translator Birger Pearson outlines the structure of ''Testimony of Truth'' by dividing it into two sections.{{sfn|Pearson|2020|p=102–103}} The first section consists of radical renunciation, criticism of "foolish" [[Catholic Church|Catholics]], rejection of [[sexual reproduction]], a description of the archetypical Gnostic, and a conclusion that emphasizes knowing truth.{{sfn|Pearson|2020|p=103–105}} Pearson believes that the "first edition" of the text may have ended after the first section, and the remaining material complements the earlier arguments.{{sfn|Pearson|2020|p=105}} The second section of the text consists of an emphasis on Christ's passing through a virginal womb, an interpretation of [[Fall of man|Genesis 3]] that parallels ''[[Hypostasis of the Archons]]'' and ''[[On the Origin of the World]]'', the nature of true faith, and an anti-heretical thrust against other Gnostics.{{sfn|Pearson|2020|p=106–108}}

Pearson also looks at the entirety of the text and notes that its [[Christology]] is largely based on the [[Gospel of John]].{{sfn|Pearson|2020|p=110}} The text contains allusions, quotations, interpretations, and allegories relating to the [[Old Testament]], but [[New Testament]] literature is utilized much more often.{{sfn|Pearson|2020|p=112}} The text's author also had access to extra-canonical Christian literature.{{sfn|Pearson|2020|p=113–114}} The totality of the text is undoubtedly Gnostic, but it is unclear to which Gnostic group the author belonged.{{sfn|Pearson|2020|p=114–116}}

Pearson considers it likely that the text originates from Alexandria, based on the influence of speculative wisdom within [[Hellenistic Judaism]], especially the views of [[Philo]].{{sfn|Pearson|2020|p=117}} Based on the location and date of the text's origin, Pearson hypothesizes that Julius Cassianus could have been its author.{{sfn|Pearson|2020|p=118–120}} In the [[Stromata]], [[Clement of Alexandria]] criticizes Cassianus for his [[docetism]] and rejection of procreation, and Clement states that Cassianus had left the [[Valentinianism|Valentinian]] school.{{sfn|Pearson|2020|p=118–119}} Clement's description of Cassianus closely aligns with the views expressed by the author of ''Testimony of Truth''.{{sfn|Pearson|2020|p=119–120}}

Religious historian<ref name="reavescc">{{cite web |title=Pamela Reaves - Colorado College |url=https://www.coloradocollege.edu/basics/contact/directory/people/reaves_pamela_mullins.html |website=www.coloradocollege.edu |publisher=Colorado College |access-date=6 June 2023}}</ref> Pamela Mullins Reaves examines how the text redefines Christian identity by rejecting ritualization.<ref name="reaves">{{cite book |last1=Reaves |first1=Pamela Mullins |title=Gnosis, Witness, and Early Christian Identities: The "True" Martyr in Clement of Alexandria and Gnostic Traditions |date=2013 |publisher=University of North Carolina |location=Chapel Hill |pages=141–180 |url=https://1library.net/document/ydxe11lz-pdf.html |access-date=6 June 2023 |language=en}}</ref> She begins by noting that [[Early Christianity|Early Christians]] reinterpreted martyrdom using sacrificial language within the [[Roman Empire|Roman]] framework, comparing their own persecution to that of Jesus.{{sfn|Reaves|2013|p=141–142}} ''Testimony of Truth'' challenges the martyrs' misguided motives.{{sfn|Reaves|2013|p=143}} The text promotes silence as a way to mend rifts in the Early Christian community.{{sfn|Reaves|2013|p=151}} Mullins also notes the text's criticism of water baptism.{{sfn|Reaves|2013|p=157}} The text's author considers the [[Jordan River]] representative of bodily desires and advocates renunciation and asceticism as the proper Christian identity.{{sfn|Reaves|2013|p=157–158}} Ultimately, the text emphasizes individual progress toward knowledge instead of group rituals, but it also supports good communal relations.{{sfn|Reaves|2013|p=173–176}} 

==References==
{{Reflist}}

==External links==
*[http://www.gnosis.org/naghamm/testruth.html The Testimony of Truth] complete text at The Gnostic Society Library

{{The Nag Hammadi Codices |state=expanded}}
{{Adam and Eve}}

[[Category:2nd-century Christian texts]]
[[Category:3rd-century Christian texts]]
[[Category:Gnostic apocrypha|The Testimony of Truth]]
[[Category:Nag Hammadi library]]