This volume is based on papers delivered at a conference in October 2015 at the Theological Faculty of the Humboldt University of Berlin, which commemorated the seventieth anniversary of the discovery of thirteen Coptic codices near Nag Hammadi. Each essay impressively demonstrates how particular texts from the Nag Hammadi codices contribute to our understanding of early Christian literature and theology. Many of the essays accomplish this goal by analysing genre classifications and interpreting the texts in relation to other Jewish, early Christian and Gnostic literature.
Jens Schröter, ‘Einleitung’ (pp. 1–13), provides a thorough overview of the variegated texts and genres in the Nag Hammadi codices, which problematises a direct alignment with the New Testament genres of Gospel, Epistle, Acts and Apocalypse. Christoph Markschies, ‘Offene Fragen zur historischen und literaturgeschichtlichen Einordnung der Nag-Hammadi-Schriften’ (pp. 15–35), raises questions about the delimitation of ‘early Christianity’, the placement of the Nag Hammadi codices within this timeframe, the original language and dates of particular texts and the problematic categorisation of genre. John D. Turner, ‘The reception and transformation of philosophical literary genres in the Nag Hammadi writings’ (pp. 37–66), shows that the Apocryphon of John, Zostrianos, Allogenes, and Marsanes were dependent on Platonic dialogues, which were transformed into apocalyptic otherworldly journeys, or appropriated to characterise knowledge of a transcendent reality.
The following three essays discuss apocalypses. Gregor Wurst, ‘Apokalypsen in den Nag-Hammadi-Codices’ (pp. 69–78), identifies the Apocalypse of Paul, Apocalypse of Adam and Apocalypse of Peter as apocalypses, not because of their titles, but rather their similar content – a heavenly being reveals a transcendental message to a human recipient. Jaan Lahe, ‘Die Apokalypse des Adam als ein Werk am Rande der Theologie- und Literaturgeschichte des frühen Christentums’ (pp. 79–96), concludes that the Apocalypse of Adam is a Gnostic, non-Christian, work with an Old Testament and Jewish background, but its thematic parallels with Christian apocalypses reveals its importance for understanding early Christian literature and theology. Dylan M. Burns, ‘Is the Apocalypse of Paul a Valentinian apocalypse? Pseudepigraphy and group definition in NHC V, 2’ (pp. 97–112), questions that the Valentinians composed pseudepigraphic apocalypses, since these groups were primarily situated around living authorities who governed the correct interpretation of Scripture.
Three essays are focused on mythological tractates. Nicola Denzey Lewis, ‘Mythological treatises in the Nag Hammadi codices’ (pp. 115–132), examines the creation myths in the Apocryphon of John, Hypostasis of the Archons and On the origin of the world, critiques the category of ‘mythological treatise’ (since it is not a true literary genre) and concludes that the myths in these documents should be understood as a scientific rationalisation of the cosmos based on interpretations of Genesis. Ursula Ulrike Kaiser, ‘“Und sie wurde unter ihren Händen ein Baum” (HA, NHC II,4 p. 89,26f.): die Hypostase der Archonten und die antike Mythologie’ (pp. 133–40), draws parallels between the myth in the Hypostasis of the Archons and Genesis i–vi, Apollo and Daphne, Pan and Syrinx, and Typhon. Karen L. King, ‘The Apocryphon of John: genre and Christian re-making of the world’ (pp. 141–60), examines the attribution practices, generic complexity and truth-effects of the Apocryphon of John and Revelation: John is a prophet who receives direct revelation that is inscribed in a book; both mix multiple genres (vision, dialogue, narrative); and both base the authority of their texts on divine revelation.
Two essays address topics in liturgical texts. Hugo Lundhaug, ‘Prayer in the Nag Hammadi codices’ (pp. 163–183), draws comparisons with ‘orthodox’ prayers – silent and audible, personal and liturgical – in fourth- and fifth-century Egyptian monasticism. Antti Marjanen, ‘Baptism in the Holy Book of the Great Invisible Spirit (NHC III, 2 and IV, 2)’ (pp. 185–95), investigates the origin, rite, administrator, prerequisites, frequency of occurrence and meaning of baptism in this text, concluding that it provides both eternal salvation and initiation into a community.
The following four essays examine Gospels. Simon Gathercole, ‘The Nag Hammadi Gospels’ (pp. 199–218), explores the texts that are labelled Gospels (Gospel of Thomas, Gospel of Philip, Gospel of the Egyptians and the Gospel of Truth), not to decipher their cohesiveness as a genre, but rather their overall theological message that focuses on Jesus and his role in salvation. Paul-Hubert Poirier, ‘From 1897 to 2015: some aspects of the research on the Gospel according to Thomas’ (pp. 219–32), recounts the discovery and publication of the Greek fragments, the Coptic manuscript, its dating and alleged relationship with Gnosticism. Katrine Brix, ‘The Gospel of Truth’ (pp. 233–47), treats this text as a meditation that entices the reader to an imaginary eating of Jesus in order to obtain union with the divine mind. Judith Hartenstein, ‘Die Weisheit Jesu Christi (SJC)’ (pp. 249–64), shows that this dialogue Gospel, based on Eugnostos, with parallels to Matthew and Acts of Paul and Thecla, assembles literary elements and theological ideas to reveal the salvific message of God's actions through Jesus.
The final two essays explore theological and philosophical tractates. Einar Thomassen, ‘Theological and philosophical treatises in the Nag Hammadi codices’ (pp. 267–80), notes how treatises could be framed and adapted to produce revelatory letters (Letter to Rheginus [Treatise on the Resurrection]; Eugnostos) or a revelation dialogue (Apocryphon of John), although texts like Hypostasis of the Archons and On the origin of the world do not appear to have been transformed in this way. Uwe-Karsten Plisch, ‘Zostrianus, der philosophisch orientierte Sethianismus und das Gebet des Seth’ (pp. 281–93), discusses the reception of Zostrianos in Plotinus and its relationship to the Prayer of Seth (P. Berol. 17207), along with Sethian prayers also documented in Zostrianos, Allogenes and the Three steles of Seth.
Overall, this is an excellent collection of essays by numerous preeminent scholars, which provide insightful conclusions about specific texts and topics. One primary concern throughout the volume is to question, critique and reformulate genre-based categorisations of these works. This is extremely useful; the Nag Hammadi codices cannot be forced into traditional canonical genres, but rather the definitions of particular genres must also incorporate the Nag Hammadi codices (and other apocryphal texts) in order to understand how these texts functioned as literature and influenced theological developments in early Christianity.
