真理的福音
维基百科，自由的百科全书
真理的福音是其中一份收錄在拿戈瑪第經集的基督教新約經外作品（或被稱為偽經）。這文本是收錄在經集中的第一本抄本，後來此抄本被送絡榮格作為他的八十歲生日禮物，所以拿戈瑪第經集的第一冊抄本又被稱為榮格抄本。
愛任紐（Irenaeus of Lyons）反對文本中的諾斯底內容，並聲稱這是異端。他指這福音書是由瓦倫廷（Valentinius）的門徒所寫，而不少學者皆認同此說法，因為此福音書與其他由瓦倫廷及其門徒的作品有相似之處。
The text is written with strong poetic skill (in Coptic), and a heavily cyclical presentation of themes. As such, the text is generally considered by scholars one of the best written texts in the whole Nag Hammadi collection, considering its worth highly as both a great literary work, and a gnostic exegesis on the canonical (and other) gospels. Unfortunately much of this poetic beauty is lost in translation, as most translators are more concerned with reflecting the words directly rather than preserving the poetry (a similar effect is suffered by many ancient poems, such as the Dies Irae, although some poetic translations have been attempted).
The text describes gnosticism's idea of creation, and the origin of evil as being a by product of the fall of Sophia (thus becoming Norea), since ignorance breeds fear and fear is a fog in which error gains power. It then describes Jesus as having been sent down by God to remove the ignorance, but error (personified) gets angry at this, and nails Jesus to a tree.
It describes Jesus acting as a teacher confounding the other scribes and teachers, and claims that they were foolish since they tried to understand the world by analysing the law. It also proceeds to describe how it is knowledge which grants salvation, which constitutes eternal rest, describing ignorance as a nightmare.
Having next described the parable of the good shepherd, in an esoteric manner (In a Roman counting system, the left hand can count up to 99, meaning that the extra sheep is more than just 1 more sheep, as it transfers the whole thing onto the right hand), it then describes how feeding the hungry and giving rest to the weary is to be understood as feeding spiritual hunger, and resting the world weary.
This is followed by a parable about anointing, the meaning of which is obscure, but may be connected with the way in which a sealed amphora meant it was full, a metaphor for knowledge - having the final "seal" in the jigsaw and you understand, but without it, the scraps of understanding you have put together can still be easily undone:
- But those whom he has anointed are the ones who have become perfect. For full jars are the ones that are usually anointed. But when the anointing of one jar is dissolved, it is emptied, and the reason for there being a deficiency is the thing through which its ointment goes. For at that time a breath draws it, one by the power of the one with it. 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.
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[编辑] 參考
- Robinson, James M., ed. The Nag Hammadi Library in English ISBN 0060669357
- Robinson, James M., 1979 "The discovery of the Nag Hammadi codices," in Biblical Archaeology vol. 42, pp206–224. The definitive account of the discovery of the Nag Hammadi cache.
- 羅賓遜 史密夫編，楊克勤譯﹕《靈知派經書 卷上》，香港﹕漢語基督教文化研究所，2000年，ISBN 9628322230
- 羅賓遜 史密夫編，楊克勤譯﹕《靈知派經書 卷中》，香港﹕漢語基督教文化研究所，2004年，ISBN 9628322427
- 羅賓遜 史密夫編，楊克勤譯﹕《靈知派經書 卷下》，香港﹕漢語基督教文化研究所，2004年，ISBN 9628322877
