According to its title, it contained the Gospel According to Thomas; yet, . Irenaeus referring to the same Gospel of Truth discovered at Nag Hammadi' Quispel. tvnovellas.info 1 minds to the truth contained in the Gospel. If you have lost all faith then read. The Gospel of Truth is one of the Gnostic texts from the New Testament apocrypha found in the .. Create a book · Download as PDF · Printable version .
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The Gospel of Truth, trans. Robert Grant, from The Nag Hammadi Library. This site includes the entire Nag Hammadi Library, as well as a large collection of. The gospel of truth is joy for those who have received from the father of truth the grace of knowing him by the power of the word, who has come from the fullness. Contents. The Gospel o f Truth is a Christian sermon on the theme of salvation by acquaintance with god (gnosis). One of the most brilliantly crafted works of.
They love the tree, but they hate its fruit. Or they love the fruit, but they hate the tree. Else he will honor the one and insult the other. For you will find the kingdom. For the kingdom of heaven belongs to you. And whoever has found this corpse, of him the world is not worthy.
He knows the things that are yours, so that you may rest yourselves in them. For this reason, the father loves his aroma; and it manifests itself in every place; and when it is mixed with matter, he gives his aroma to the light; and into his rest he causes it to ascend in every form and in every sound. For it is not ears that smell the aroma, but it is the spirit that possesses the sense of smell and draws it for itself to itself and sinks into the aroma of the father. Thus the spirit cares for it and takes it to the place from which it has come, the first aroma, which has grown cold.
The cold aromas, then, are from division. For this reason, faith came and destroyed division and brought the warm fullness of love, so that the cold may not return, but the unity of perfect thought may prevail. This is the word of the gospel about finding the fullness for those who wait for the salvation that comes from above. When their hope, for which they are waiting, is waiting—they whose likeness is the light in which there is no shadow—then at that time the fullness is about to come.
The deficiency of matter, however, is not because of the infinity of the father, who came to give time to deficiency. In fact, it is not right to say that the incorruptible one will come in this manner. The depth of the father is profound, and the thought of error is not with him. It is a matter of falling down and a matter of being readily set upright at the discovery of the one who has come to what he would bring back.
This bringing back is called repentance. For this reason, incorruption has breathed. It followed one who has sinned, in order that he may find rest. Forgiveness is that which remains for the light in the deficiency, the word of the fullness. The sick person is in a deficient condition but does not hide, because the doctor possesses what the patient lacks. In this manner the deficiency is filled by the fullness, which has no deficiency, and which was given in order to fill the one deficient, so that the person may receive grace.
For while deficient, this person had no grace.
Because of this a diminishing occurred where there is no grace. When the diminished part was restored, the person in need revealed himself as fullness. This is what it means to find the light of truth that has shone toward the person: The ointment is the pity of the father, who will have mercy on them.
But those whom he has anointed are those who are perfect. For filled vessels are usually coated with sealing wax. But when the coating is ruined, the vessel may leak, and the cause of its defect is the lack of coating.
For then a breath of wind and the power that it has can make it evaporate. But from the jar that is without defect no seal is removed, nor does it leak. But what it lacks is filled again by the perfect father. The father is good. He knows his plantings because he is the one who has planted them in his paradise. And his paradise is his place of rest. Paradise is the perfection in the thought of the father, and the plants are the words of his reflection.
Each one of his words is the work of his will alone, in the revelation of his word. It was called thought, since they were in it before becoming manifest. It happened, then, that the word was the first to come forth at the moment pleasing to the will of him who desired it; and it is in the will that the father is at rest and with which he is pleased. Nothing happens without him, nor does anything occur without the will of the father.
But his will is incomprehensible. But that which he wishes takes place at the moment he wishes it—even if the view does not please people before god: For the father knows the beginning of them all as well as their end.
For when their end arrives, he will greet them.
The end, you see, is the recognition of him who is hidden, that is, the father, from whom the beginning came forth and to whom will return all who have come from him.
For they were made manifest for the glory and the joy of his name. The name of the father is the son. It is he who, in the beginning, gave a name to him who came from him, while he remained the same, and he conceived him as a son.
He gave him his name, which belonged to him—he, the father, who possesses everything that exists around him. He possesses the name; he has the son. It is possible for the son to be seen. Moreover, as for the father, his name is not pronounced but is revealed through a son. Thus, then, the name is great. Who, then, has been able to pronounce a name for him, this great name, except him alone to whom the name belongs and the children of the name, in whom the name of the father is at rest, and who themselves in turn are at rest in his name, since the father has no beginning?
It is he alone who conceived it for himself as a name, in the beginning before he had created the eternal beings, that the name of the father should be supreme over them—that is, the true name, which is secure by his authority and by his perfect power. For the name is not drawn from lexicons, nor is his name derived from common name-giving. It is invisible. The father alone gave the son a name, because he alone saw him and because he alone was capable of giving him a name.
For he who does not exist has no name. For what name would one give him who did not exist? Nevertheless, he who exists exists also with his name, and he alone knows it, and to him alone the father gave a name. He is the father, his name is the son. He did not, therefore, keep it secretly hidden, but it came into existence, and the son himself disclosed the name.
The name, then, is that of the father, just as the name of the father is the beloved son. For otherwise, where would he find a name except from the father?
Above all, then, it is fitting for us to think this point over: This is the true name, the name that came from the father, for it is he who owns the name.
He did not, you see, get the name on loan, as in the case of others, who receive names that are made up. This is the proper name. There is no one else to whom he has given it. It remained unnamed, unuttered, till the moment when he who is perfect pronounced it himself; and it was he alone who was able to pronounce his name and to see it.
When it pleased the father, then, that his son should be his pronounced name, and when he who has come from the depth disclosed this name, he divulged what was hidden, because he knew that the father was absolute goodness. For this reason, indeed, the father brought this particular one forth, that he might speak concerning the realm and his place of rest from which he had come forth, and that he might glorify the fullness, the greatness of his name and the sweetness of the father.
Each one will speak concerning the place from which they have come forth, and to the region from which they received their essential being they will hasten to return once again and receive from that place, the place where they stood before, and they will taste of that place, be nourished, and grow. And their own place of rest is their fullness. All the emanations from the father, therefore, are fullnesses, and all his emanations have their roots in the one who caused them all to grow from himself.
He assigned their destinies. They, then, became manifest individually that they might be perfected in their own thought, for that place to which they extend their thought is their root, which lifts them upward through all heights to the father.
They reach his head, which is rest for them, and they remain there near to it as though to say that they have touched his face by means of embraces.
But they do not make this plain. For neither have they exalted themselves nor have they diminished the glory of the father, nor have they thought of him as small, nor bitter, nor angry, but as absolutely good, unperturbed, sweet, knowing all the spaces before they came into existence and having no need of instruction.
Such are they who possess from above something of this immeasurable greatness, as they strain toward that unique and perfect One who exists there for them. And they do not go down to Hades. They have neither envy nor moaning, nor is death in them. But they rest in him who rests, without wearying themselves or becoming confused about truth.
But they, indeed, are the truth, and the father is in them, and they are in the father, since they are perfect, inseparable from him who is truly good.
They lack nothing in any way, but they are given rest and are refreshed by the spirit. And they listen to their root; they are busy with concerns in which one will find his root, and one will suffer no loss to his soul.
Such is the place of the blessed; this is their place. As for the others, then, may they know, in their place, that it does not suit me, after having been in the place of rest, to say anything more.
But from him who has no deficiency, no seal is removed, nor is anything emptied, but what he lacks, the perfect Father fills again. Aside from a final description of achieving rest by gnosis, the remainder of the text concerns a treatise on the connection between the relationship between the Son and the Father, and the relationship of a name to its owner.
The prime example of this is the phrase it uses that the name of the Father is the Son , which is to be understood in the esoteric manner that the Son is the name , rather than as meaning that Son was a name for the Father.
Unlike the canonical gospels, this gospel does not contain an account of Jesus' life or teaching. It does contain insights concerning the resurrected Jesus' day ministry.
This gospel, like some other gnostic texts, can be interpreted as proclaiming predestination. Those whose name he knew in advance were called at the end, so that one who has knowledge is the one whose name the Father has uttered. For he whose name has not been spoken is ignorant. Indeed, how is one to hear, if his name has not been called?
Having knowledge, he does the will of the one who called him, he wishes to be pleasing to him, he receives rest. Each one's name comes to him.
He who is to have knowledge in this manner knows where he comes from and where he is going. Layton printed eight fragments of Valentinian literature, each being a quote which at least one of the Church Fathers claimed to take from the Valentinian corpus although none from the "Gospel of Truth".
Layton further noted where the excerpts agree with one another. Layton relates this to GTr Both rely on a shared concept of pre-existent yet obscured knowledge, which emanated from the Father of the Gnostics. Directed to the Gnostics, it calls the congregation "children of eternal life" and hopes that they will "nullify the world without being yourselves nullified".
Layton relates the former to GTr Layton relates the latter to GTr Having entered into the empty territory of fears, he Jesus passed before those who were stripped by forgetfulness, being both knowledge and perfection, proclaiming the things that are in the heart of the Father, so that he became the wisdom of those who have received instruction. There is also the mentioning of an awakening brought about through the acquiring of knowledge, and the dismissal of that which is not real, namely fear.
Fear is not real because it does not come from the Father. That which is not light is not from the Father, such as a tree only brings forth one fruit, the Father's only fruit is light. The level to which these writings express the power of the "self" in the coming of knowledge, and the conflict of the innate perception that the average person is too weak, too full of misconceptions to be able to lift themselves up is addressed. The theme of the Gospels is that Christ saves only those whom the Father gives to him.
He became a path for those who went astray and knowledge to those who were ignorant, a discovery for those who sought, and a support for those who tremble, a purity for those who were defiled. He is the shepherd who left behind the ninety-nine sheep which had not strayed and went in search of that one which was lost.
He rejoiced when he had found it. For ninety-nine is a number of the left hand, which holds it. The moment he finds the one, however, the whole number is transferred to the right hand. Thus it is with him who lacks the one, that is, the entire right hand which attracts that in which it is deficient, seizes it from the left side and transfers it to the right.
In this way, then, the number becomes one hundred. This number signifies the Father. He labored even on the Sabbath for the sheep which he found fallen into the pit. He saved the life of that sheep, bringing it up from the pit in order that you may understand fully what that Sabbath is, you who possess full understanding. It is a day in which it is not fitting that salvation be idle, so that you may speak of that heavenly day which has no night and of the sun which does not set because it is perfect.
Say then in your heart that you are this perfect day and that in you the light which does not fail dwells. Speak concerning the truth to those who seek it and of knowledge to those who, in their error, have committed sin.
Make sure-footed those who stumble and stretch forth your hands to the sick. Nourish the hungry and set at ease those who are troubled. Foster men who love. Raise up and awaken those who sleep. For you are this understanding which encourages. If the strong follow this course, they are even stronger.
Turn your attention to yourselves. Do not be concerned with other things, namely, that which you have cast forth from yourselves, that which you have dismissed. Do not return to them to eat them.
Do not be moth-eaten. Do not be worm-eaten, for you have already shaken it off. Do not be a place of the devil, for you have already destroyed him. Do not strengthen your last obstacles, because that is reprehensible.
For the lawless one is nothing. He harms himself more than the law. For that one does his works because he is a lawless person. But this one, because he is a righteous person, does his works among others. Do the will of the Father, then, for you are from him.
For the Father is sweet and his will is good. He knows the things that are yours, so that you may rest yourselves in them. For by the fruits one knows the things that are yours, that they are the children of the Father, and one knows his aroma, that you originate from the grace of his countenance.
For this reason, the Father loved his aroma; and it manifests itself in every place; and when it is mixed with matter, he gives his aroma to the light; and into his rest he causes it to ascend in every form and in every sound. For there are no nostrils which smell the aroma, but it is the Spirit which possesses the sense of smell and it draws it for itself to itself and sinks into the aroma of the Father.
He is, indeed, the place for it, and he takes it to the place from which it has come, in the first aroma which is cold. It is something in a psychic form, resembling cold water which is [ If a breath is taken, it is usually hot. The cold aromas, then, are from the division.
For this reason, God came and destroyed the division and he brought the hot Pleroma of love, so that the cold may not return, but the unity of the Perfect Thought prevail. This is the word of the Gospel of the finding of the Pleroma for those who wait for the salvation which comes from above. When their hope, for which they are waiting, is waiting - they whose likeness is the light in which there is no shadow, then at that time the Pleroma is about to come.
The deficiency of matter, however, is not because of the limitlessness of the Father who comes at the time of the deficiency. And yet no one is able to say that the incorruptible One will come in this manner. But the depth of the Father is increasing, and the thought of error is not with him. It is a matter of falling down and a matter of being readily set upright at the finding of that one who has come to him who will turn back.
For this turning back is called "repentance". For this reason, incorruption has breathed. It followed him who has sinned in order that he may find rest. For forgiveness is that which remains for the light in the deficiency, the word of the pleroma.
For the physician hurries to the place in which there is sickness, because that is the desire which he has. The sick man is in a deficient condition, but he does not hide himself because the physician possesses that which he lacks. In this manner the deficiency is filled by the Pleroma, which has no deficiency, which has given itself out in order to fill the one who is deficient, so that grace may take him, then, from the area which is deficient and has no grace.
Because of this a diminishing occurred in the place which there is no grace, the area where the one who is small, who is deficient, is taken hold of. He revealed himself as a Pleroma, i.
For this reason, they who have been troubled speak about Christ in their midst so that they may receive a return and he may anoint them with the ointment. The ointment is the pity of the Father, who will have mercy on them.
But those whom he has anointed are those who are perfect. For the filled vessels are those which are customarily used for anointing.
But when an anointing is finished, the vessel is usually empty, and the cause of its deficiency is the consumption of its ointment. For then a breath is drawn only through the power which he has. But the one who is without deficiency - one does not trust anyone beside him nor does one pour anything out. But that which is the deficient is filled again by the perfect Father. He is good.
He knows his plantings because he is the one who has planted them in his Paradise. And his Paradise is his place of rest. This is the perfection in the thought of the Father and these are the words of his reflection. Each one of his words is the work of his will alone, in the revelation of his Logos. Since they were in the depth of his mind, the Logos, who was the first to come forth, caused them to appear, along with an intellect which speaks the unique word by means of a silent grace.
It was called "thought," since they were in it before becoming manifest. It happened, then, that it was the first to come forth - at the moment pleasing to the will of him who desired it; and it is in the will that the Father is at rest and with which he is pleased.
Nothing happens without him, nor does anything occur without the will of the Father. But his will is incomprehensible. His will is his mark, but no one can know it, nor is it possible for them to concentrate on it in order to possess it. For the Father knows the beginning of them all as well as their end.
For when their end arrives, he will question them to their faces. The end, you see, is the recognition of him who is hidden, that is, the Father, from whom the beginning came forth and to whom will return all who have come from him.
For they were made manifest for the glory and the joy of his name. And the name of the Father is the Son. It is he who, in the beginning, gave a name to him who came forth from him - he is the same one - and he begat him for a son.
He gave him his name which belonged to him - he, the Father, who possesses everything which exists around him. He possess the name; he has the son. It is possible for them to see him. Moreover, as for the Father, his name is not pronounced, but it is revealed through a son. Thus, then, the name is great. Who, then, has been able to pronounce a name for him, this great name, except him alone to whom the name belongs and the sons of the name in whom the name of the Father is at rest, and who themselves in turn are at rest in his name, since the Father has no beginning?
It is he alone who engendered it for himself as a name in the beginning before he had created the Aeons, that the name of the Father should be over their heads as a lord - that is, the real name, which is secure by his authority and by his perfect power.
For the name is not drawn from lexicons nor is his name derived from common name-giving, But it is invisible. He gave a name to himself alone, because he alone saw it and because he alone was capable of giving himself a name. For he who does not exist has no name. For what name would one give him who did not exist? Nevertheless, he who exists also with his name and he alone knows it, and to him alone the Father gave a name.
The Son is his name.