The Gospel of Philip is a Gnostic text and was part of the Nag Hammadi library discovered in Egypt in 1945. Not much is known about its origin, but it is estimated to have been written around the 2nd or 3rd century AD. The text is not related to the biblical Philip, one of the twelve disciples of Jesus. It is unclear who the author is or the exact community that produced the text.
The Gospel of Philip is a collection of theological reflections and does not narrate events in the life of Jesus as the canonical gospels do. It covers topics such as the nature of Jesus Christ, the relationship between the material and spiritual worlds, the sacraments, and asceticism. Much of the content aligns with Gnostic worldviews that emphasize secret knowledge and view the material world negatively. There are hints of Christian ideas in the text, but overall the theology departs from orthodox Christianity.
Some key points about the Gospel of Philip:
- It emphasizes gnosis or secret knowledge as the way to salvation.
- The material world is portrayed as inferior to the spiritual realm.
- Opposes asceticism saying “it is worldly” and connectivity to Christ matters more.
- Marriage is discouraged and romantic relationships are seen as misguided.
- Sacraments like baptism, anointing, and the eucharist are discussed.
- Focuses on transcending the material world through spiritual knowledge.
- Jesus is described as the Son of Man and Savior bringing gnosis.
- Has a mystical tone, discussing things like bridal chamber and sacred unions.
- Women can attain salvation equally to men.
Here is a more detailed look at some of the main themes and ideas in the Gospel of Philip:
Jesus Christ
Jesus is portrayed differently than in the biblical gospels. He is a Revealer or Illuminator bringing gnosis or spiritual knowledge rather than performing miracles and giving moral teachings as in the canonical accounts. Jesus is identified as both the Son of Man and the Savior. However, the text questions whether Jesus actually suffered on the cross, a departure from Christian teaching on the atoning death of Christ (Philip 3:2-4). There are hints of docetism, the view Jesus only appeared to be human but was fully divine in reality.
Overall, Jesus is seen as a spiritual Revealer freeing souls from ignorance and the shackles of materiality through secret knowledge. He leads people back to their divine origins having descended from the heavenly realm to awaken those asleep in the material world. However, the Gospel of Philip does not focus on following the ethical teachings of Christ or believing he died for sins as the pathway to salvation.
Gnostic Worldview
The Gospel of Philip is squarely within the tradition of Gnosticism, a diverse religious movement in the early centuries of Christianity that held radically different views than orthodox Christianity. Gnostics emphasized gnosis or esoteric knowledge as the means for the soul to escape the material world and return to the higher spiritual realm. They believed the material world was fundamentally flawed and the result of a lesser divine being rather than the Supreme God.
This negative view of materiality meant Gnostics took an ascetic approach avoiding indulgence in physical pleasures, food, and sometimes marriage. The Gospel of Philip rejects this asceticism saying “it is worldly” and external actions matter less than inner enlightenment. But it still depicts the material realm as inferior to the spiritual plane of existence.
Also, Gnostics generally saw the God of the Old Testament as this inferior divine being who created the material universe but was not the true Supreme God. They interpreted biblical stories through elaborate mythologies of spiritual beings like Aeons and archons. The Gospel of Philip shows traces of this Gnostic reinterpretation of biblical figures in line with Gnostic cosmology.
Secret Knowledge
The Gospel of Philip is infused with the Gnostic emphasis on gnosis or secret spiritual knowledge as essential to free one’s mind and soul from the shackles of the material world. It states, “It is necessary for those who possess everything to know themselves. If they do not know themselves, then what they possess is not benefited.” (Philip 24:35-26:1) Self-realization through gnosis allows escape from materiality.
This secret knowledge was thought to be revealed by Jesus Christ and passed down through apostolic succession within the Gnostic circles producing texts like Philip. Exactly what this esoteric knowledge entailed is unclear, but it likely involved the higher self-awareness of the divine essence within.
The Gospel rejects faith or outward religious works alone as bringing salvation. Spiritual enlightenment through inner knowledge is required. At one point it states, “it is fitting to pray in the middle of the night…and your Father who sees in secret will reward you.” Again pointing to the private, inner nature of gnosis within the Gnostic tradition. (Philip 26:17-22)
Sacraments and Rituals
Part of the secret knowledge involved initiation rituals and sacraments within the Gnostic groups. The Gospel of Philip discusses practices like baptism, chrism or anointing, redemption, and the eucharist. Jesus is connected to these sacraments as the one who brings enlightenment and unites the initiate with their spiritual essence.
However, the sacraments depart from orthodox Christian understandings. Baptism is not for the remission of sins but to reunite the soul with its divine origins. The anointing likewise leads to enlightened self-awareness, while the eucharist called the “bridal chamber” is a mystical union with the savior and the heavens. Marriage and asceticism are both criticized as unnecessary with the true goal being spiritual wholeness in Christ.
These sacraments of initiation allowed heavenly secrets to be revealed to the Gnostic disciple. The Gospel of Philip does not give precise details about the rituals but shows how Gnostic groups borrowed Christian terminology and symbols for their own esoteric practices and teachings.
Divine Realm vs. Material Realm
A strong dichotomy between the heavenly realm of God and the fallen material world pervades the Gospel of Philip. It states, “the children of the bridal chamber have just one name, rest. And needless to say, they neither toil nor spin.” (Philip 86:2-6) This points to escaping earthly labor through spiritual enlightenment.
Philip uses the metaphor of clothing to represent the body’s relationship to the spiritual and material realms. The soul needs to disrobe the “garments of darkness” of ignorance and materiality to put on the “garments of light” of salvation and self-awareness. Clothing metaphors were common in Gnostic writings with rich symbolic meaning.
The goal is for the inner spirit to transcend outer flesh and reunite with the divine realm. The material world only imprisons the soul in a cycle of suffering and ignorance. The physical body is something to be ultimately shed, not glorified. This devaluing of the material universe in favor of the spiritual was characteristic of ancient Gnosticism.
Interpretation of Biblical Figures
The Gospel of Philip incorporates biblical figures but gives them symbolic interpretations based on Gnostic cosmology. Adam’s first wife Lilith is discussed who is not mentioned in the Genesis account. But she appears in some Jewish folklore and Gnostic writings as a figure connected to the passions of sexual desire and physical appetites.
Eve is mentioned more positively as leading Adam to the Tree of Knowledge. Philip states, “When Eve was still in Adam death did not exist. When she was separated from him death came to be. If he enters again and attains his former self, death will be no more.” (Philip 68:22-26) This redemptive view of Eve differs from the Genesis story.
Other cryptic references to Old Testament figures seem to allegorize them based on Gnostic understandings. The Gospel of Philip also interprets parts of the life of Jesus in ways that differ from the orthodox gospel accounts.
Status of Women
Compared to some strands of ancient Christianity, the Gospel of Philip seems to allow for more exalted roles for women. It states Mary Magdalene was the “companion” of Jesus and implies Mary is the mother of Jesus in a spiritual sense. It also mentions other female disciples like Salome and Martha. Women appear able to attain gnosis equally to men and participate in the sacramental life of the community.
However, men and women joining together is discouraged. The text states, “When Eve was in Adam there was no death. When she was separated from him, death came. If she joins him again and he embraces her, death will leave.” This points to a kind of sacred spiritual union between female and male but not carnal relations. In Gnostic thought, enlightenment comes by transcending earthly passions and turning inward.
Later Influence
The Gospel of Philip was lost to history until a Coptic version turned up among the texts at Nag Hammadi in 1945. Given its late date of discovery, the Gospel of Philip has not historically been influential within Christianity compared to other Gnostic texts discovered earlier like the Gospel of Thomas or the Gospel of Mary.
However, more recently the Gospel of Philip has gained attention from historians seeking to understand early Christian diversity and interpret Nag Hammadi texts. The sacramental rites, cryptic metaphors, blending of biblical language with mythic imagery, and relativizing of materiality in Philip provides insight into esoteric currents in ancient Christianity. The text illustrates a mystical, cosmology-focused religiosity quite dissimilar to the teachings of canonical scripture.
While not regarded as authoritative or sacred scripture, the Gospel of Philip highlights the spectrum of beliefs about Jesus, the spiritual life, and the nature of salvation that existed concurrent to orthodox Christianity in the first centuries AD. It presents a Gnostic worldview focused on enlightenment and secret knowledge rather than sin and redemption. The text provides a window into an ancient spirituality centered on transcending the material realm through esoteric revelation and liberating self-awareness.
