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The First Apocalypse of James is classified as a Gnostic apocalyptic writing.
Answer: True
The First Apocalypse of James is indeed identified as a Gnostic apocalyptic text, discovered among the Nag Hammadi library codices.
The First Apocalypse of James was initially discovered in a Latin translation.
Answer: False
While Latin translations exist for some Gnostic texts, the primary rediscovered versions of the First Apocalypse of James were in Coptic and Greek.
Additional copies of the First Apocalypse of James have been found exclusively in Coptic.
Answer: False
Beyond Coptic versions found in the Nag Hammadi library and Codex Tchacos, Greek translations have also been discovered, notably among the Oxyrhynchus Papyri.
The First Apocalypse of James incorporates theological concepts associated with Valentinian Gnosticism.
Answer: True
The text's theological content, including its cosmology and understanding of salvation, aligns with the principles of Valentinian Gnosticism.
Scholars estimate the original document of the First Apocalypse of James was written around 500 AD.
Answer: False
Based on its theological content, particularly its association with Valentinian Gnosticism, scholars generally date the original composition of the First Apocalypse of James to approximately 200 AD.
What type of Gnostic text is the First Apocalypse of James?
Answer: A Gnostic apocalyptic writing
The First Apocalypse of James is classified as a Gnostic apocalyptic writing, a genre focused on revelatory visions and eschatological themes.
Which library contained the primary rediscovered Coptic translation of the First Apocalypse of James?
Answer: The Nag Hammadi library
The primary Coptic translation of the First Apocalypse of James was discovered as part of the collection of texts known as the Nag Hammadi library.
Besides Coptic versions, in what language were other copies of the First Apocalypse of James found?
Answer: Greek
In addition to Coptic manuscripts, Greek versions of the First Apocalypse of James have also been discovered, notably within the Oxyrhynchus Papyri collection.
The theological concepts found in the First Apocalypse of James are associated with which Gnostic school?
Answer: Valentinian
The theological concepts present in the First Apocalypse of James are characteristic of Valentinian Gnosticism, a prominent school of Gnostic thought.
Based on its theological content, around what year is the original document of the First Apocalypse of James believed to have been written?
Answer: 200 AD
Scholars date the original composition of the First Apocalypse of James to approximately 200 AD, largely due to its alignment with Valentinian Gnostic theology.
The central dialogue in the First Apocalypse of James occurs between Jesus and Paul.
Answer: False
The primary dialogue within the First Apocalypse of James is between Jesus and James the Just, who is identified as his brother.
The First Apocalypse of James presents Jesus with a non-docetic view, emphasizing his physical suffering.
Answer: False
The text adopts a docetic perspective on Jesus, suggesting he only appeared to have a physical body and did not truly suffer, as indicated by his statements about not having suffered.
The text prepares James the Just for his eventual death as a martyr.
Answer: True
A central theme of the text is the preparation of James the Just for his future martyrdom, emphasizing spiritual redemption over worldly concerns.
Jesus initially presents himself as an image of the material world at the beginning of the dialogue.
Answer: False
At the commencement of the dialogue, Jesus identifies himself as an image of God and explains that all things originated from 'Him-who-is,' rather than presenting himself as an image of the material world.
Jesus advises James to remain in Jerusalem for his safety.
Answer: False
Conversely, Jesus advises James to depart from Jerusalem, characterizing it as a dwelling place of numerous archons, implying it is not a safe location for him.
Jesus foretells that James will be renamed 'The-One-who-is' after casting off the 'bond of flesh'.
Answer: True
Jesus predicts that James will undergo a transformation, being renamed 'The-One-who-is' upon shedding the 'bond of flesh' that encircles him.
James seeks guidance from Jesus on how to defeat the archons physically.
Answer: False
James's inquiry focuses on how to reach 'Him-who-is,' expressing concern about the archons being armed against him, rather than seeking methods for physical defeat.
Jesus explains that the archons are armed against James, not himself.
Answer: False
Jesus clarifies that the archons are specifically armed against him, Jesus, rather than against James, although he expresses concern for James's spiritual journey.
Jesus promises to reveal James's personal redemption and other truths solely for James's benefit.
Answer: False
Jesus promises to reveal James's redemption and other truths not solely for James's benefit, but for the faith of many people, indicating a broader purpose.
After Jesus's departure for crucifixion, James experiences peace and tranquility.
Answer: False
Following Jesus's departure for crucifixion, James experiences distress and suffering, not peace and tranquility.
Jesus reassures James that the people who seized him caused him significant harm.
Answer: False
Jesus reassures James by stating that he did not truly suffer and that the people who seized him did him no harm, contrary to what might be perceived.
James is instructed to declare himself a son of Achamoth when confronting toll collectors.
Answer: False
James is instructed to declare his origin from the Pre-existent Father and the Pre-existent One, not his connection to Achamoth, when facing toll collectors.
James is instructed to reveal the teachings publicly immediately after receiving them.
Answer: False
James is instructed to first hide the teachings within himself and then reveal them to Addai, rather than making them public immediately.
Addai is tasked with writing down the teachings revealed by James.
Answer: True
The text specifies that Addai is responsible for transcribing the teachings that James receives.
James receives reassurance that his soul will return to the Father after facing the archons.
Answer: True
Jesus reassures James that his soul is destined to return to the Father following his encounters with the archons.
James asks Jesus about his seven male disciples.
Answer: False
James inquires about Jesus's seven female disciples, not male disciples, prompting a discussion on spiritual concepts.
Jesus advises James to embrace bitterness and lawlessness.
Answer: False
Jesus advises James to cast away bitterness and lawlessness, encouraging a more virtuous path.
Jesus asks James to encourage Salome, Mariam, Martha, and Arsinoe.
Answer: True
Jesus specifically requests that James provide encouragement to Salome, Mariam, Martha, and Arsinoe.
At the conclusion, James is depicted as arguing with the archons over his martyrdom.
Answer: False
At the conclusion, James rebukes the archons. The text then describes unknown speakers debating the circumstances of James's martyrdom.
Who are the two main figures in dialogue within the First Apocalypse of James?
Answer: Jesus and James the Just
The central dialogue of the First Apocalypse of James takes place between Jesus and James the Just, who is identified as his brother.
What perspective does the First Apocalypse of James adopt regarding Jesus's physical experience?
Answer: A docetic view, suggesting he only appeared physical
The text presents a docetic view of Jesus, implying that his physical form was an appearance and that he did not genuinely suffer, as evidenced by his statements within the narrative.
What is the primary message Jesus conveys to James the Just in the text?
Answer: To prepare him for martyrdom and emphasize spiritual redemption
Jesus's primary message to James the Just is to prepare him for his eventual martyrdom and to underscore the importance of spiritual redemption over material concerns.
What does Jesus predict will happen to him soon?
Answer: He will be seized and face crucifixion
Jesus predicts his imminent seizure and crucifixion, while also noting that his redemption will be near.
Why does Jesus advise James to leave Jerusalem?
Answer: Because it is a dwelling place of many archons
Jesus advises James to leave Jerusalem because it is identified as a place where many archons reside, suggesting it poses a spiritual danger.
What transformation does Jesus foretell for James?
Answer: He will be renamed 'The-One-who-is'
Jesus foretells that James will be renamed 'The-One-who-is' upon casting off the 'bond of flesh,' signifying a profound spiritual transformation.
How does James seek guidance from Jesus concerning spiritual matters?
Answer: By asking how to reach 'Him-who-is'
James seeks guidance by asking Jesus how he can reach 'Him-who-is,' expressing concern about the spiritual obstacles posed by the archons.
According to Jesus, who are the archons specifically armed against?
Answer: Jesus himself
Jesus clarifies that the archons are specifically armed against him, Jesus, rather than against James.
What does Jesus promise to reveal to James concerning spiritual truths?
Answer: His redemption and other important truths for the faith of many
Jesus promises to reveal his own redemption and other significant truths, intended not only for James but also for the spiritual benefit of many.
How does Jesus reassure James after his crucifixion experience?
Answer: By explaining he did not truly suffer and the people did him no harm
Jesus reassures James by explaining that his crucifixion was not a genuine physical suffering and that his captors did him no actual harm, thereby mitigating James's distress.
What should James declare when confronting the 'toll collectors'?
Answer: His origin from the Pre-existent Father
James is instructed to declare his origin from the Pre-existent Father and the Pre-existent One when confronting the 'toll collectors'.
To whom is James instructed to reveal the teachings initially?
Answer: Addai
James is instructed to reveal the teachings initially to Addai, who is then tasked with writing them down.
According to Jesus's explanation, the 72 heavens are rulers superior to the archons.
Answer: False
In the text's cosmology, Jesus explains that the 72 heavens are subordinate to the archons, who are described as unnumbered rulers.
Jesus states that 'Him-who-is' was given on account of the archons.
Answer: True
Jesus articulates that 'Him-who-is' was granted in relation to the archons, who are presented as numerous and influential entities within the cosmic structure.
Jesus states that ordinary people are a type of the archons and deserve destruction through them.
Answer: True
Jesus explains that ordinary people are considered a type of the archons and are destined for destruction by them, reflecting a negative view of humanity's alignment with these cosmic powers.
Sophia is identified as the mother of Achamoth in the First Apocalypse of James.
Answer: True
The text explicitly identifies Sophia as the mother of Achamoth, linking them within the Gnostic genealogical framework.
In the context of Jewish origins, Sophia is described as the 'Son of Achamoth'.
Answer: False
Within the discussion of Jewish origins, Sophia is identified as the 'Mother of Achamoth,' not the 'Son of Achamoth'.
What relationship does Jesus describe between ordinary people and the archons?
Answer: People are a type of the archons.
Jesus describes ordinary people as being a type of the archons, suggesting a shared nature or destiny, and states they are destined for destruction by them.
Who is identified as the mother of Achamoth in the text?
Answer: Sophia
Sophia is identified as the mother of Achamoth within the narrative of the First Apocalypse of James.
'Him-Who-Is' in the Apocalypse of James corresponds to the Jewish concept of Ein Sof.
Answer: True
The term 'Him-Who-Is' used in the text is directly equated with Ein Sof, the Kabbalistic concept representing the Infinite and Unknowable Divine Source.
The 'seventy-two measures' mentioned in the text relate to the Kabbalistic concept of the Shem HaMeforash.
Answer: True
The mention of 'seventy-two measures' in the text is a direct reference to the Shem HaMeforash, the 72-letter name of God central to Kabbalistic traditions.
The text's structure of hierarchical worlds governed by archons parallels the Jewish concept of the Four Worlds.
Answer: True
The hierarchical structure of worlds populated by archons described in the text finds a parallel in the traditional Jewish concept of the Four Worlds (Atzilus, Beriah, Yetzirah, Asiyah).
The Kabbalistic idea of the soul's descent and return mirrors James's struggle against hostile powers.
Answer: True
The Kabbalistic concept of the soul's journey, involving descent, overcoming obstacles, and ascent, resonates with the narrative of James's struggle against hostile spiritual forces and his subsequent redemption.
The concept of 'toll collectors' seizing souls resembles the Kabbalistic description of benevolent angels.
Answer: False
The 'toll collectors' in the text are analogous to the Malachei Chabalah, or angels of destruction, in Kabbalistic tradition, which are adversarial forces, not benevolent angels.
Shedding the 'bond of flesh' for union with 'Him-Who-Is' echoes the Torah perspective in Ecclesiastes 12:7.
Answer: True
The teaching about shedding the 'bond of flesh' for union with 'Him-Who-Is' aligns with Torah perspectives on the soul's return to God, as exemplified by Ecclesiastes 12:7: 'the spirit returns to God Who gave it.'
The text's critique of 'Jerusalem' symbolizes the spiritual condition of the people, similar to prophetic literature.
Answer: True
The critique of 'Jerusalem' within the text serves as an allegory for the collective spiritual state of the people, mirroring the symbolic usage of Jerusalem in prophetic texts like Jeremiah and Ezekiel.
In Kabbalah, the 'cup of bitterness' symbolizes the joy of the Shechinah during exile.
Answer: False
In Kabbalistic thought, the 'cup of bitterness' symbolizes the suffering and concealment of the Shechinah (Divine Presence) during periods of exile, not its joy.
The text's mention of 'twelve hebdomads' aligns with esoteric Judaism's understanding of celestial structures expanding from seven.
Answer: True
The text's discussion of 'twelve hebdomads' resonates with esoteric Jewish traditions that describe celestial structures expanding from seven to twelve groupings, as seen in texts like the Sefer Yetzirah.
Kabbalistic tradition groups the sefirot into seven emotional sefirot and twelve constellations.
Answer: True
Kabbalistic tradition often categorizes the sefirot into the seven emotional sefirot and also into twelve channels or constellations, reflecting the numerical patterns discussed in the text.
The Sefer Yetzirah describes the expansion from seven to twelve in creation.
Answer: True
The Sefer Yetzirah, a foundational text of Kabbalah, indeed describes the expansion from seven to twelve in the context of creation and the structure of the cosmos.
The Kabbalistic principle 'Yerida letzorech aliyah' means 'descent without purpose'.
Answer: False
'Yerida letzorech aliyah' translates to 'descent for the purpose of elevation,' signifying a purposeful descent aimed at spiritual rectification and ascent.
James's struggles against 'soul-stealing powers' refer to the battle against the klipot.
Answer: True
In Kabbalistic terminology, the 'soul-stealing powers' that James confronts are understood as the klipot, the spiritual shells that obstruct the soul's return to its divine source.
The three 'toll collectors' reflect the Talmudic teaching about benevolent angels of protection.
Answer: False
The three 'toll collectors' are reflective of the Malachei Chabalah (angels of destruction) in Talmudic teachings, which are adversarial figures, not benevolent protectors.
The Zohar describes the soul traversing seven palaces and facing adverse forces.
Answer: True
The Zohar, a foundational text of Kabbalah, details the soul's journey through seven palaces, encountering various spiritual challenges and adverse forces.
James's response 'I am a child of the Preexistent One' is explained by teachings on the soul's divine origin.
Answer: True
Jewish tradition, particularly Midrashic and Kabbalistic sources, explains James's declaration as an assertion of the soul's (neshamah) divine origin and its connection to the Pre-existent One.
The mystery of Sophia and Achamoth represents the relationship between the 'upper Shechinah' and the 'lower Shechinah' in exile.
Answer: True
The Gnostic figures of Sophia and Achamoth are interpreted as representing the dynamic relationship between the 'upper Shechinah' (associated with Binah) and the 'lower Shechinah' (Malchut in exile), respectively.
Sophia represents the Shechinah within the dimension of Malchut.
Answer: False
Sophia is understood to represent the Shechinah within the dimension of Binah, often referred to as the 'Upper Mother,' rather than Malchut.
Achamoth represents Malchut in exile, signifying the Shechinah seeking reparation.
Answer: True
Achamoth symbolizes Malchut in a state of exile, representing the Shechinah that has fallen and is actively seeking rectification and restoration.
Achamoth's generation of things in ignorance corresponds to the Shechinah in Galut generating flawed realities.
Answer: True
Achamoth's act of generating entities in ignorance is paralleled with the Shechinah in Galut (exile), which, lacking direct divine influx, can manifest flawed or incomplete realities.
The 'second coming' of personal revelation to James is analogous to gilui Shechinah in Kabbalah.
Answer: True
The phenomenon of Jesus's 'second apparition' to James after his ordeal is analogous in Kabbalistic thought to gilui Shechinah, the revelation of the Divine Presence following periods of purification and trial.
According to the Zohar, the suffering of a Tzadik only elevates their own soul.
Answer: False
The Zohar teaches that the suffering of a Tzadik (righteous person) not only elevates their own soul but also contributes to the rectification of aspects of all creation.
The narrative of the First Apocalypse of James describes the complete cycle of the soul's journey, including descent and ascent.
Answer: True
Through its allegorical narrative, the First Apocalypse of James depicts the comprehensive cycle of the soul's journey within Jewish mystical frameworks, encompassing descent, struggle, ascent, and eventual union with the divine.
Jesus's statement 'I have clothed myself with everything of theirs' implies he avoided material experiences.
Answer: False
The statement suggests that Jesus adopted or experienced the characteristics and circumstances of the material world, rather than avoiding them, possibly to understand or overcome them.
What Jewish concept does 'Him-Who-Is' in the Apocalypse of James correspond to?
Answer: Ein Sof
'Him-Who-Is' in the Apocalypse of James is understood to correspond to the Kabbalistic concept of Ein Sof, representing the Infinite and Unknowable Divine Essence.
The text's depiction of hierarchical worlds governed by archons parallels which Jewish cosmological concept?
Answer: The Four Worlds (Atzilus, Beriah, Yetzirah, Asiyah)
The text's portrayal of hierarchical worlds ruled by archons aligns with the Jewish cosmological concept of the Four Worlds, which describes different levels of divine manifestation.
What Kabbalistic principle, describing 'descent for the purpose of elevation,' relates to James's journey?
Answer: Yerida letzorech aliyah
The Kabbalistic principle of 'Yerida letzorech aliyah,' meaning 'descent for the purpose of elevation,' is relevant to James's journey, mirroring the soul's process of descending to gather lost sparks and ascend.
The three 'toll collectors' in the Apocalypse of James reflect which Talmudic teaching?
Answer: The Malachei Chabalah (angels of destruction)
The three 'toll collectors' encountered by James in the text are understood to reflect the Talmudic teaching concerning the Malachei Chabalah, or angels of destruction.
How does the Zohar's description of the soul's journey relate to the toll collectors' demands?
Answer: It describes the soul needing proof of spiritual purity to pass.
The Zohar's account of the soul's journey, which involves traversing palaces and facing challenges, parallels the toll collectors' demand for proof of spiritual purity, which James fulfills by asserting his divine origin.
James's response, 'I am a child of the Preexistent One,' is explained by Jewish tradition concerning what?
Answer: The divine origin of the soul (neshamah)
Jewish tradition, particularly in Midrashic and Kabbalistic sources, interprets James's declaration as an affirmation of the soul's (neshamah) divine origin and its inherent connection to the Pre-existent One.
What does Sophia represent in the context of the Shechinah's dimensions?
Answer: The Shechinah within Binah ('Upper Mother')
Sophia is understood to represent the Shechinah within the dimension of Binah, often referred to as the 'Upper Mother,' embodying divine wisdom.
What does Achamoth represent in the context of the Shechinah's state?
Answer: The Shechinah in exile, seeking reparation
Achamoth symbolizes the Shechinah in a state of exile (Malchut), characterized by suffering and a quest for reparation and restoration.
Achamoth's generation of things in ignorance corresponds to which tradition?
Answer: The Shechinah in Galut (exile)
Achamoth's act of generating entities in ignorance is understood to correspond to the Shechinah in Galut (exile), which can manifest flawed realities when direct divine influx is limited.
What does the 'second apparition' of Jesus to James signify in Kabbalah?
Answer: The revelation of the Divine Presence (gilui Shechinah)
In Kabbalistic terms, Jesus's 'second apparition' to James after his ordeal signifies gilui Shechinah, the revelation of the Divine Presence following periods of purification and trial.
According to the Zohar, what is elevated by the suffering of a Tzadik (righteous person)?
Answer: Their own soul and aspects of all creation
The Zohar teaches that the suffering of a Tzadik not only elevates their own soul but also contributes to the rectification and elevation of aspects of all creation.
What complete cycle does the narrative of the First Apocalypse of James describe?
Answer: The complete cycle of the soul's journey (descent, struggle, ascent, union)
The narrative of the First Apocalypse of James outlines the complete cycle of the soul's journey, encompassing descent, struggle against obstacles, ascent, and eventual union with the divine source.
What does Jesus's statement 'I have clothed myself with everything of theirs' suggest?
Answer: He took on the characteristics or experiences of the material world.
Jesus's statement implies that he adopted or experienced the characteristics and circumstances of the material world, suggesting an engagement with its realities.
The text emphasizes that recollection and knowledge are crucial for spiritual understanding.
Answer: True
The text explicitly highlights the importance of knowledge and recollection as fundamental elements for achieving spiritual understanding and attaining salvation.
Jesus's concern about James descending into 'great ignorance' implies James was defiled by it.
Answer: False
Jesus's concern suggests that James encountered worldly ignorance but managed to avoid being defiled by it, indicating a degree of spiritual resilience.
The text links spiritual knowledge directly to James's preparation for his impending martyrdom.
Answer: True
The narrative establishes a direct correlation between acquiring spiritual knowledge and James's readiness for his impending martyrdom, positioning knowledge as essential for his ultimate redemption.
What does the text emphasize as crucial for achieving spiritual understanding and salvation?
Answer: Knowledge and recollection
The text underscores that knowledge and recollection are paramount for attaining spiritual understanding and achieving salvation.
What does Jesus's concern about James descending into 'great ignorance' imply?
Answer: That James had been exposed to worldly ignorance but avoided defilement.
Jesus's concern suggests that James encountered worldly ignorance but managed to avoid being defiled by it, indicating a degree of spiritual resilience.
How does the text connect spiritual knowledge with James's preparation for martyrdom?
Answer: It is directly linked as preparation for his fate.
The text establishes a direct link between spiritual knowledge and James's preparation for martyrdom, positioning knowledge as essential for his ultimate destiny.