Apocryphon of James

The Apocryphon of James, also called the Secret Book of James or the Apocryphal Epistle of James, is a Gnostic epistle. It is the second tractate in Codex I of the Nag Hammadi library. The tractate is a Coptic translation of a Greek original, probably written in Egypt, with estimates of the date ranging from c. 100 AD to c. 200 AD. The content of the text mainly consists of James the Just's recollection of a special revelation that Jesus gave to James and Peter. The topics discussed include being filled, believing in the cross, being eager for the Word, and the importance of knowing the self.

Analysis of Consonance between the Apocryphon of James and Jewish Tradition

The ''Apocryphon of James'' presents itself as a secret transmission from the Master (identified as Mashiach) to specific disciples, which finds a direct parallel in the tradition of the Torah and Kabbalah. The very notion of "reserved revelation" is firmly established in ''Mishlei'' (Proverbs 25:2), which states: ''"It is the glory of Elohim to conceal a matter, but the honor of kings is to search it out."'' In the ''Zohar'' (I, 108b), this idea is expanded, stating that the highest mysteries are only transmitted to those who attain merit.

Furthermore, the Apocryphon emphasizes the need to "be complete" in order to resist the corruption of the world. This resonates with the commandment in the Torah (''Devarim'' 18:13), ''"Tamim tihyeh im Hashem Elokecha"'' – "You shall be wholehearted with Hashem, your God." In Kabbalah, as elucidated in the ''Etz Chaim'' (Shaar HaHakdamot, Arizal), the completeness (Shelemut) of the soul is a necessary condition for receiving the higher light and overcoming temptations.

The disdain for the physical world found in the text — where life is compared to a "day" and death to an "hour" — mirrors the rabbinic conception that this world is but a vestibule to the World to Come (''Pirkei Avot'' 4:21). This teaching is reinforced in the ''Zohar'' (II, 176b), which describes earthly life as a brief hallway of preparation.

Regarding inner transformation, the Apocryphon warns that "one should not leave a void" inside oneself, a concept that precisely corresponds to the Jewish idea of Teshuvá (return), as in ''Yechezkel'' 36:26: ''"And I will give you a new heart, and I will put a new spirit within you."'' Rabbeinu Yonah, in ''Shaarei Teshuvah'', describes the repentant soul as a new vessel (kli), ready to receive holiness.

The battle against internal forces of corruption is also explicit. In the Apocryphon, there are instructions against the emergence of impure thoughts and against the hypocrisy of the disciples. Such a warning echoes the concept of Yétzer HaRa (evil inclination), central in Judaism. As described in the ''Tanya'' (chapter 29), the spiritual battle against internal emotions and impulses is continuous and necessary for elevation.

As for suffering, the Apocryphon teaches that the pain suffered in the world is a path to perfection and true love for God. In the Talmud (''Berachot'' 5a), it is stated that ''"suffering atones"'', and the ''Zohar'' (III, 123a) describes suffering as the fire that purifies the gold of the soul.

Finally, the visions of songs, angels, and light in the Apocryphon, during the process of spiritual ascension, reflect the accounts in Jewish tradition about the "celestial chariots" (''merkavot'') and the ascensions of the soul described in ''Shaar HaGilgulim'' (Arizal) and in the vision of ''Yaakov Avinu'' in ''Bereshit'' 28:12, where angels ascend and descend through a ladder connected to the heavens.

Conclusion:

Thus, every key theme in the ''Apocryphon of James'' — secret revelation, spiritual completeness, overcoming the physical world, soul transformation, battle against Yétzer HaRa, valuing suffering as atonement, and spiritual ascension in songs — directly and organically aligns with principles deeply established in the Written Torah, the Oral Torah, and Kabbalah.

There is no necessary indication of foreign influence (Greco-Egyptian Gnosticism); on the contrary, the text can be interpreted as a legitimate extension of the secret teachings of the Jewish tradition, reserved for initiates.

Summary

The intended recipient of the letter from James is unclear because of damage to the document. Only the ending part of the name is known (Coptic: ..��ⲟⲥ), but a few scholars suggest restoring the name as Cerinthus.

James says he has written a secret book in Hebrew, revealed to him by Jesus, and has sent it to the recipient of the letter, who is "a minister of the salvation of the saints." He warns to be careful not to reveal the book to many people, since it was not meant to be revealed even to all of the twelve disciples. Jesus appeared to the disciples after he had left, and he commanded James and Peter to be filled. Jesus reminded them that they had seen the human Son, and they should be filled and leave no space empty, or he who is coming will mock them.

Peter questions why Jesus keeps telling them to "be filled" with the spirit when they already feel full. Jesus responds by explaining that being filled with the spirit is good, and lacking is bad, but it's also good to lack when they can fill themselves. He encourages them to be filled with the spirit. James then asks for help not to be tempted by the Devil, and Jesus responds by saying that if they are oppressed and persecuted but still do the Father's will, they will be loved and considered equals. He urges them not to fear suffering and reminds them of his own crucifixion. Jesus tells them not to fear death, and the Kingdom of God belongs to those who have believed in his cross.

James asks Jesus if they can prophesy to those who ask for it. Jesus replies that the head of prophecy was cut off with John the Baptist. James questions how this is possible, and Jesus explains that prophecy comes from the head, and when the head is removed, so is prophecy. Jesus urges his disciples to be eager for salvation, to hate hypocrisy and evil intention, and to acquire knowledge to find the kingdom of heaven. He tells them to be sober, not to go astray, and to trust him. Additionally, he advises them to listen to the word, understand knowledge, love life, and not to persecute or oppress themselves.

Jesus rebukes those who have falsified knowledge and are sinners against the spirit. He reminds them to weep, mourn, and preach what is good, and to follow him quickly since they are loved ones who will bring life to many people. He warns that few will find the kingdom of heaven and that blessings will be on those who have spoken out and acquired grace for themselves. He encourages them to know themselves and be eager to harvest for themselves a head of the grain of life, to pay attention to him while he is with them, and to remember him when he is far from them. He warns them to not let the kingdom of heaven become a desert within them and to act toward themselves as he has toward them.

Peter expresses that sometimes Jesus urges them towards the kingdom of heaven and other times he turns them away. Jesus reminds them that they have received life through faith and knowledge. He tells them that whoever receives life and believes in the kingdom will never leave it, not even if banished. Jesus then ascends to heaven, leaving Peter and James to hear hymns and angelic praises. They are asked by the other disciples what he told them, and they answer that he promised them life and commanded them to love the "children coming after us," possibly meaning the Gnostic community for whom the work was written. James closes the letter with a prayer for everyone to receive a share of salvation.

References

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2nd-century Christian texts
2nd century in Egypt
Apocryphal epistles
Coptic literature
James, brother of Jesus
Nag Hammadi library