Theology Today - Vol 22, No. 3 - October 1965 - BOOK REVIEW - The Gospel Of Philip, Translated From the Coptic Text, With an Iintroduction and Commentary

446 - The Gospel Of Philip, Translated From the Coptic Text, With an Introduction and Commentary

The Gospel Of Philip, Translated From the Coptic Text,
With an Introduction and Commentary
By R. McL. Wilson
198 pp. New York, Harper & Row, Publishers, 1962. $3.75.

The papyrus codices from Nag Hammadi in Upper Egypt continue to yield a wealth of information bearing on the history of Christianity during the second century and later. Of the thirteen codices (all in the Coptic language), twelve reside in the Coptic Museum in Cairo while one is in the C. G. Jung Institute in Zürich. Two of the treatises in the Jung codex (Evangelium Veritatis = Ev. Ver. = The Gospel of Truth and The Epistle to Rheginus) have been edited and published. Photographic facsimiles of some of the Cairo texts were published in 1956 by Pahor Labib, director of the Coptic Museum. It is from these photographs which include The Gospel of Philip (plates 99-134) that the well-known Coptic scholar, R. McL. Wilson, has made an English translation. His work approximates, but was made independent of, the translation of C. J. de Catanzaro in JTS, N. S., XIII (1962), 35-71. Wilson did his task in close collaboration with W. C. Till whose Coptic edition of Philip appeared later (Das Evangelium nach Philippos in "Patristische Texte und Studien," 2 [1963]). Following his translation (pp. 26-62), the writer presents an illuminating commentary (pp. 63-194), both translation and commentary being preceded by a brief introduction (pp. 1-11) and a chapter on "The Theology of Philip" (pp. 12-25).

Prof. Wilson is certain that the document is Gnostic (pp. 14 f.). Along with other scholars, he assigns the manuscript to the end of the fourth Christian century, suggesting, however, that the original Greek form may go back into the second century (p. 3). With W. C. van Unnik, the author thinks that the Gospel of Philip is later than Ev. Ver. (pp. 6, 23) and that it supports F. C. Burkitt's description of the Gnostics-Christions who tried to present their faith unencumbered by "the Jewish envelope" in which they had first received it (pp. 24 f.).

But while the goal of Philip is clear, its organizing principle is elusive,

447 - The Gospel Of Philip, Translated From the Coptic Text, With an Introduction and Commentary

quite different from the situation with other Gnostic gospels. For example, the Gospel of Thomas (a document in the same codex with Philip) centers on isolated sayings attributed to Jesus (canonical sayings, quasi-canonical, and agrapha). Thomas is concerned with what Jesus said, not with what he did. By way of contrast, Ev. Ver. shows little interest in the sayings of Jesus but is almost wholly occupied with his work of redemption, a redemption indifferent to historical event but evidencing a thorough-going concern with man-man as he knows, or is ignorant of, the Father. But what can one say of the structure of Philip? Wilson wrestles with the problem (pp. 9-11) as others before him have done. His observation that Philip presents a series of contrasts in the opening section perhaps merits further investigation. That is, the opposing ideas of slave-son, those who inherit dead things-those who inherit living things, Hebrews-Christians, winter-summer, things not established-things established, before Christ came-after Christ has come, the man of earth-the man of heaven, etc., may indicate one of the formal controlling features of this curious Gnotic work. Perhaps the writer implies that the gospel which he espouses confronts the reader with the moment of decision in all important areas of Christian life and thought.

Wilson observes (p. 12) that the Gospel of Philip evidences a familiarity with New Testament writings but reflects little depth of understanding with respect to New Testament theology. The vast majority of quotations and allusions in Philip to the New Testament are taken from John, Matthew, Romans, I Corinthians, Galatians, and I John, though other New Testament writings are also in evidence. The writer of Philip considers himself a Christian. In fact he claims that he and his fellow believers enjoy an anointing from the apostles, who, in turn, were anointed by Christ, and Christ by the Father (p. 13). But, says Wilson, "his Christ comes not to save the world by giving his life but to restore things to their proper places (70) and become the father of a redeemed progeny (74, 120). Deliverance comes through knowledge (cf. 110), not through the sacrifice of Calvary" (pp. 13 f.). The world is unreal but true realities can be found in the other aeon. Man is bound to the rule of archons and his only salvation lies in an escape from this world into a rest beyond (p. 14). The five (or seven) sacraments found in Philip receive special mention by Wilson (pp. 17-23).

On the whole, the teaching of Philip is closer to Ev. Ver. than it is to the New Testament. Thus the emphasis upon the "name" in pl. 115: 19 ff. (cf. 104: 4 ff.) reflects something of the much longer treatment in Ev. Ver. 38: 6-40: 29. Likewise one finds in both documents similar references: to "the Midst" associated with the evil of the world (GP, 114: 13 ff., Ev. Ver. 17: 35; 20: 9-10; 26: 4-5, 27-28); to the recognition of,

448 - The Gospel Of Philip, Translated From the Coptic Text, With an Introduction and Commentary

and union with, truth (GP, 132: 11-21; Ev. Ver., 26: 27-35); to the chrism or anointing by Christ (GP, 122: 12-22; Ev. Ver., 36: 13-35); and to the idea of being and becoming (GP, 112: 10-12; Ev. Ver., 27: 34-28: 31).

At times Philip shows a certain depth of insight (cf., for example, the discussion of the root of evil in 131: 8-29). Its parabolic or metaphorical illustrations (e.g., 108: 15-24; 111: 11-21) remind one of the parables of Ev. Ver. (e.g., 22: 13-20; 27: 10-15, et al.). Concerning Ev. Ver., J. Leipoldt once observed that an Alexandrian Christian, though sensing a difference from New Testament writings, could have read that document without taking offense ("Das 'Evangelium der Wahrheit,'" TLZ, 82, p. 833). Wilson expresses a similar idea with respect to Philip (p. 15). What a careful study of the Gospel of Philip and of the other Nag Hammadi papyri (May the Coptic Museum and scholars soon make them all available!) indicates is, that, in the second Christian century prior to the formation of the New Testament canon, orthodoxy or truth was-to a degree-free wheeling. Christian thinkers of that century lived in an exciting world indeed!

Cullen I. K. Story
College of the Ozarks
Clarksville, Arkansas