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			{{Short description\|Christian Gnostic text}}
	{{one source\|date=November 2015}}
	{{Gnosticism}}		{{Gnosticism}}
	{{New Testament Apocrypha}}		{{New Testament Apocrypha}}
			The '''Second Apocalypse of James''' is a ] writing. It is the fourth ] in ] V in the ], immediately following the ].<ref name="nhl">{{cite book \|last1=Hedrick \|first1=Charles W. \|title=The Nag Hammadi library in English \|date=March 1981 \|publisher=Harper & Row \|location=San Francisco \|isbn=9780060669294 \|pages=249 \|url=https://archive.org/details/naghammadilibrar00jame/page/248/mode/2up \|access-date=16 February 2023}}</ref><ref name="clare">{{cite web \|last1=Hedrick \|first1=Charles W. \|title=Apocalypse of James, Second \|url=https://ccdl.claremont.edu/digital/collection/cce/id/162 \|website=The Coptic encyclopedia, volume 1 \|publisher=Claremont Graduate University. School of Religion \|access-date=16 February 2023}}</ref><ref>{{cite journal\|last1=Brown\|first1=S. Kent\|title= "Jewish and Gnostic Elements in the Second Apocalypse of James (CG V, 4)" ''Novum Testamentum'' Vol. 17, Fasc. 3\|journal=Novum Testamentum\|volume=17\|issue=3\|date=July 1975\|publisher=BRILL\|location=Provo, Utah\|pages=225–237\|jstor=1560057\|doi=10.2307/1560057}}</ref> The order is a deliberate scribal choice, since the first text prepares ] for his death as a ], and the second text describes his death in detail.<ref name="nhl"/><ref name="clare"/> The existing ] version was likely translated in c. 300 AD from a ] original written in c. 150 AD (possibly earlier than the ''First Apocalypse'').<ref name="ecw">{{cite web \|last1=Kirby \|first1=Peter \|title=2nd Apocalypse of James \|url=https://www.earlychristianwritings.com/apocalypsejames2.html \|website=Early Christian Writings \|access-date=16 February 2023}}</ref><ref>Wilhelm Schneemelcher, ed., translation by R. McL. Wilson, New Testament Apocrypha : Gospels and Related Writings (Louisville: John Knox Press, 1992), pp. 327-341</ref> In the text, James serves as a Gnostic redeemer<ref name="nhl"/> who tries unsuccessfully to persuade the people to understand ] before his ].
	The '''Second Apocalypse of James''' is an ] text of the ], and it is the fourth tractate placed right after the ] of what is now known as Codex V.<ref>{{cite book\|last1=Brown\|first1=S. Kent\|title=Novum Testamentum Vol. 17, Fasc. 3\|date=July 1975\|publisher=BRILL\|location=Provo, Utah\|pages=225–237\|url=https://www.jstor.org/discover/10.2307/1560057?uid=3739920&uid=2129&uid=2134&uid=2&uid=70&uid=4&uid=3739256&sid=21104713599353}}</ref> The text narrates the trial and martyrdom of ]. It is believed to have been written around the second century CE, and then buried and lost until it was rediscovered amongst 52 other ] ] texts spread over 13 ] by an Arab peasant, Mohammad Ali al-Samman, in the Egyptian town of ] late in December 1945.

			==Summary==
	The gnostic text contains many ] themes, making many scholars think it to be one of the earlier texts, originally from the early or mid-second century.{{Citation needed\|date=April 2013}} One of the most curious features of the second apocalypse of James is that this range of dating, of its original text, assigned to it by scholars, requires that it was written before the '']''.
			Because of the fragmentary state of the tractate, the speakers are not always clear.<ref name="brill">{{cite book \|last1=Parrott \|first1=Douglas M. \|title=Nag Hammadi Codices V, 2-5 and VI with Papyrus Berolinensis 8502, 1 and 4 \|date=1 Dec 1979 \|publisher=Brill \|isbn=978-90-04-43885-9 \|pages=105–106 \|url=https://brill.com/display/book/edcoll/9789004438859/B9789004438859_s011.xml \|access-date=16 February 2023}}</ref> The beginning of the text is introduced as a discourse spoken by James the Just in ], right before his death, and written down by the priest Mareim and shared with Theuda, father of James. James says to come with his wife Mary and relatives. James claims to have received revelation from the ] of Imperishability and says that he obeyed ]. James calls himself the brother in secret who prayed to the ]. He recounts a visit from his step-brother Jesus, whom he did not recognize at first, but who called him "brother."

			James goes on to talk about the virgin and how understanding the Father can be profitable. James warns about the ], far from the ], who uses evil schemes, commits violence, and exercises unjust dominion. James says that the Father has compassion, is not limited by time or possessions, and is superior to those who are below. James saw things from a height and explains how they happened. He wishes to reveal things to those who seek to enter and walk in the way that is before the door. James is an illuminator and redeemer who will bring good among all. Those who are instructed in these things will come to rest and reign.
	A number of differences are seen from the more canonical history that the text describes. For example, it names James' father Theudas rather than ], who is presented as the biological father of James by the mid-second-century Protevangelium of James. The wife of this Theudas is named Mary, but whether this Mary is the same woman as the mother of Jesus, or whether this wife of Theudas named Mary is supposed to be the biological mother of James, is not clear from the text. The First Apocalypse of James explicitly claims that James and Jesus are not biological brothers.

			James states that Jesus kissed his mouth and called him beloved. Jesus claims to reveal ] that neither the heavens nor their ] know. He also claims to reveal information that a being who boasts of being the only one and having power over everything did not know. Jesus told James to understand and know these revelations. James advises the crowd to renounce the difficult and variable way and walk in accordance with Jesus. Those who are ignorant are doomed to destruction and derision.
	The text features a kiss between James and Jesus, on the lips, in a similar manner to the way in which Jesus is said to have kissed Mary Magdalene in other gnostic texts (which lent credence to the idea that early tradition considered Mary to be the ]).{{citation needed\|date=September 2012}}
	:''And Jesus kissed my mouth. He took hold of me saying: 'My beloved! Behold, I shall reveal to you those things that the heavens nor the angels have known. Behold, I shall reveal to you everything, my beloved. Behold, I shall reveal to you what is hidden. But now, stretch out your hand. Now, take hold of me'.''
	However, the text also describes how such a kiss was a metaphor for the passing of ], explaining the references to it elsewhere, making it clear that this is not the homosexual relationship it appears to be.

			The people are not persuaded by the James's speech and decide to ] him to death. They throw him down and drag him upon the ground before stoning him. James stretches out his hands and ] to God to save him from this place of sojourn and sinful flesh. He asks for forgiveness of his debts of the days of his life and renounces everyone except for God. The text ends with the James' falling silent after his prayer.<ref name="2aj">{{cite web \|last1=Hedrick \|first1=Charles W. \|title=The (Second) Apocalypse of James \|url=http://www.gnosis.org/naghamm/2ja.html \|website=The Gnostic Society Library \|publisher=The Nag Hammadi Library \|access-date=16 February 2023}}</ref>
	The text ends with the rather gruesome death of James by stoning, possibly reflecting an early oral tradition of what became of James:

	:''They decided to throw him down from the height, and they cast him down... They seized him and struck him as they dragged him on the ground. They stretched him out and placed a stone on his abdomen. They all placed their feet on him, saying: 'You have erred!' Again they raised him up, since he was alive, and made him dig a hole. They made him stand in it. After having covered him up to his abdomen, they stoned him.''
			==Analysis==
			The father of James is named as Theuda instead of ]. Some ] consider James the Just to be the same person as ],<ref name="bro">{{cite web \|last1=Bechtel \|first1=Florentine \|title=The Brethren of the Lord \|url=https://www.newadvent.org/cathen/02767a.htm \|website=The Catholic Encyclopedia \|publisher=Robert Appleton Company \|access-date=16 February 2023}}</ref> and so Theuda would be an alternate form of ], since both names mean "flow" or "change."<ref>{{cite web\| url = http://www.ccel.org/ccel/hitchcock/bible_names.txt\| title = Hitchcock's Bible Names Dictionary\| accessdate = 2007-04-16\| year = 1874\| last = Hitchcock\| first = Roswell D.\| publisher = A.J. Johnson}}</ref><ref>{{Cite web\|url=https://www.behindthename.com/name/alphaeus\|title=Alphaeus}}</ref>

			James says that Jesus kissed his mouth, but this kiss is meant as a showing of equal status between them or of familial relation rather than being romantic.<ref name="mor">{{cite book \|last1=Moreau \|first1=P. \|title=Revue de Philologie 52 \|date=1978 \| isbn=2252020989 \| publisher= Klincksieck \|page=96}}</ref>

			In the text, Jesus calls James "my beloved" twice. Biblical scholar ] believes that James is the ] in the ].<ref name="Tabor">{{Cite book \| author-link = James Tabor \| last = Tabor \| first = James D \| title = The Jesus Dynasty: A New Historical Investigation of Jesus, His Royal Family, and the Birth of Christianity \| publisher = Simon & Schuster \| year = 2006 \| isbn = 978-0-7432-8723-4 \| url-access = registration \| url = https://archive.org/details/jesusdynastyhidd00tabo }}</ref>

	== References ==		== References ==
	{{Reflist}}		{{Reflist}}

	== Sources ==
	*

	{{The Nag Hammadi Codices \|state=collapsed}}		{{The Nag Hammadi Codices \|state=collapsed}}
			{{Authority control}}

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Latest revision as of 17:11, 10 May 2024

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The Second Apocalypse of James is a Gnostic writing. It is the fourth tractate in Codex V in the Nag Hammadi library, immediately following the First Apocalypse of James. The order is a deliberate scribal choice, since the first text prepares James the Just for his death as a martyr, and the second text describes his death in detail. The existing Coptic version was likely translated in c. 300 AD from a Greek original written in c. 150 AD (possibly earlier than the First Apocalypse). In the text, James serves as a Gnostic redeemer who tries unsuccessfully to persuade the people to understand God before his martyrdom.

Summary

Because of the fragmentary state of the tractate, the speakers are not always clear. The beginning of the text is introduced as a discourse spoken by James the Just in Jerusalem, right before his death, and written down by the priest Mareim and shared with Theuda, father of James. James says to come with his wife Mary and relatives. James claims to have received revelation from the Pleroma of Imperishability and says that he obeyed Jesus. James calls himself the brother in secret who prayed to the Father. He recounts a visit from his step-brother Jesus, whom he did not recognize at first, but who called him "brother."

James goes on to talk about the virgin and how understanding the Father can be profitable. James warns about the false ruler, far from the aeons, who uses evil schemes, commits violence, and exercises unjust dominion. James says that the Father has compassion, is not limited by time or possessions, and is superior to those who are below. James saw things from a height and explains how they happened. He wishes to reveal things to those who seek to enter and walk in the way that is before the door. James is an illuminator and redeemer who will bring good among all. Those who are instructed in these things will come to rest and reign.

James states that Jesus kissed his mouth and called him beloved. Jesus claims to reveal hidden knowledge that neither the heavens nor their archons know. He also claims to reveal information that a being who boasts of being the only one and having power over everything did not know. Jesus told James to understand and know these revelations. James advises the crowd to renounce the difficult and variable way and walk in accordance with Jesus. Those who are ignorant are doomed to destruction and derision.

The people are not persuaded by the James's speech and decide to stone him to death. They throw him down and drag him upon the ground before stoning him. James stretches out his hands and prays to God to save him from this place of sojourn and sinful flesh. He asks for forgiveness of his debts of the days of his life and renounces everyone except for God. The text ends with the James' falling silent after his prayer.

Analysis

The father of James is named as Theuda instead of Joseph. Some Christians consider James the Just to be the same person as James, son of Alphaeus, and so Theuda would be an alternate form of Alphaeus, since both names mean "flow" or "change."

James says that Jesus kissed his mouth, but this kiss is meant as a showing of equal status between them or of familial relation rather than being romantic.

In the text, Jesus calls James "my beloved" twice. Biblical scholar James Tabor believes that James is the disciple whom Jesus loved in the Gospel of John.

References

^ Hedrick, Charles W. (March 1981). The Nag Hammadi library in English. San Francisco: Harper & Row. p. 249. ISBN 9780060669294. Retrieved 16 February 2023.
^ Hedrick, Charles W. "Apocalypse of James, Second". The Coptic encyclopedia, volume 1. Claremont Graduate University. School of Religion. Retrieved 16 February 2023.
Brown, S. Kent (July 1975). ""Jewish and Gnostic Elements in the Second Apocalypse of James (CG V, 4)" Novum Testamentum Vol. 17, Fasc. 3". Novum Testamentum. 17 (3). Provo, Utah: BRILL: 225–237. doi:10.2307/1560057. JSTOR 1560057.
Kirby, Peter. "2nd Apocalypse of James". Early Christian Writings. Retrieved 16 February 2023.
Wilhelm Schneemelcher, ed., translation by R. McL. Wilson, New Testament Apocrypha : Gospels and Related Writings (Louisville: John Knox Press, 1992), pp. 327-341
Parrott, Douglas M. (1 Dec 1979). Nag Hammadi Codices V, 2-5 and VI with Papyrus Berolinensis 8502, 1 and 4. Brill. pp. 105–106. ISBN 978-90-04-43885-9. Retrieved 16 February 2023.
Hedrick, Charles W. "The (Second) Apocalypse of James". The Gnostic Society Library. The Nag Hammadi Library. Retrieved 16 February 2023.
Bechtel, Florentine. "The Brethren of the Lord". The Catholic Encyclopedia. Robert Appleton Company. Retrieved 16 February 2023.
Hitchcock, Roswell D. (1874). "Hitchcock's Bible Names Dictionary". A.J. Johnson. Retrieved 2007-04-16.
"Alphaeus".
Moreau, P. (1978). Revue de Philologie 52. Klincksieck. p. 96. ISBN 2252020989.
Tabor, James D (2006). The Jesus Dynasty: A New Historical Investigation of Jesus, His Royal Family, and the Birth of Christianity. Simon & Schuster. ISBN 978-0-7432-8723-4.

v t e Nag Hammadi library
Codex I	Prayer of the Apostle Paul Apocryphon of James Gospel of Truth Treatise on the Resurrection Tripartite Tractate
Codex II	Apocryphon of John Gospel of Thomas Gospel of Philip Hypostasis of the Archons On the Origin of the World Exegesis on the Soul Book of Thomas the Contender
Codex III	Apocryphon of John (shorter version) Gospel of the Egyptians Eugnostos the Blessed The Sophia of Jesus Christ Dialogue of the Saviour
Codex IV	Apocryphon of John (longer version) Gospel of the Egyptians
Codex V	Eugnostos the Blessed Apocalypse of Paul First Apocalypse of James Second Apocalypse of James Apocalypse of Adam
Codex VI	Acts of Peter and the Twelve The Thunder, Perfect Mind Authoritative Discourse Concept of Our Great Power Plato, The Republic 588A-589B The Discourse on the Eighth and Ninth The Prayer of Thanksgiving Asclepius 21–29
Codex VII	Paraphrase of Shem Second Treatise of the Great Seth Gnostic Apocalypse of Peter Teachings of Silvanus Three Steles of Seth
Codex VIII	Zostrianos Letter of Peter to Philip
Codex IX	Melchizedek Thought of Norea Testimony of Truth
Codex X	Marsanes
Codex XI	Interpretation of Knowledge Valentinian Exposition Allogenes Hypsiphrone
Codex XII	Sentences of Sextus Gospel of Truth
Codex XIII	Trimorphic Protennoia On the Origin of the World

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