Die ‘Evangelie van Judas’ as ’n Setiaanse teks

Die rol van Judas (hoewel nie spesifiek die “Evangelie van Judas” nie) in die denke van die Kaïniete is ook deur Pseudo-Tertullianus (Haer 2) opgemerk. Pseudo-Tertullianus skryf:

“There also broke out another heresy, called that of the Cainites. For they glorify Cain, as if conceived by some potent power which operated in him. Abel was conceived and brought forth by an inferior power, and was therefore found to be inferior. Those who assert this also defend Judas the traitor, saying that he was admirable and great because of the benefits which he is claimed to have brought to the human race. For some of them think that thanksgiving should be rendered to Judas for this reason. ‘For Judas,’ they say, ‘observing that Christ wanted to subvert the truth, betrayed him that the truth might not be overthrown.’ Others dispute this, saying: ‘Since the powers of this world did not wish Christ to suffer, that salvation might not be provided for the human race through his death, he betrayed Christ out of concern for the salvation of mankind, in order that the salvation which was being hindered by the powers opposed to the suffering of Christ might not be prevented altogether, and therefore through the passion of Christ the salvation of the human race might not be delayed.” (Vertaling in Pearson, 1990:97-98)

Soos hierbo vermeld skryf Irenaeus die “Evangelie van Judas” uitdruklik aan die Kaïniete toe, maar soos Meyer (2006:137-139) opmerk, is daar benewens dié verwysing van Ireneaus en Pseudo-Tertullianus geen ander historiese getuienis dat daar

hoegenaamd ’n beweging soos die Kaïniete was nie. Meyer meen dus die moontlikheid moet oorweeg word dat Irenaeus en Pseudo-Tertullianus hul kategorieë verwar het. Indien mens in ag neem dat kategorieë soos die Setianisme moderne konstruksies is, is dit

natuurlik nie ondenkbaar dat dit wat die heresioloë Kaïnisme noem die verskynsel is wat moderne kenners Setianisme noem nie. In die Gnostiese tekste wat vanuit die Nag Hammadi-biblioteek bekend is, duik Kaïn slegs in die Geheime Boek van Johannes, die Aard van die Regeerders en die Heilige Boek van die Onoorwinbare Gees (ook bekend as die Evangelie van die Egiptenare) op. Al dié boeke word met die Setiane, soos hierbo beskryf, geassosieer. Meyer se gevolgtrekkig oor wat die implikasies hiervan vir die klassifikasie van die “Evangelie van Judas” is, is dus: “The Nag Hammadi texts noted for their interest in Cain all are part of this Sethian gnostic school, with the Secret Book of John regarded as the classic text of Sethian thought. The Gospel of Judas is also included in this school, representing an early form of Christian Sethian thought.”

Die teks self staaf dié gevolgtrekking. Meyer (2006: 141-168) wys op die volgende kenmerke van die “Evangelie van Judas” wat inval by die tipe denke wat deur moderne skrywers Setianisme genoem word:

• Judas se belydenis dat Jesus uit die sfeer van Barbelo kom. Barbelo is ’n figuur wat uit Setiaanse tekste aan ons bekend is as deel van ’n goddelike triargie. • Daar word na die Vader/Onsigbare God verwys as die “groot onsigbare [Gees]”.

Dit is kenmerkend van ’n Setiaanse teks dat die woorde “groot” en “onsigbaar” gereeld hier gebruik word wanneer na die Onsigbare God verwys word. Die Setiaanse Geheime Boek van Johannes (II,1,2-3) lui: “[It is he who exists] as [God] and Father of everything, [the invisible] One who is above [everything, who exists as] incorruption, which is [in the] pure light into which no [eye] can look. He [is the] invisible [Spirit] of whom it is not right [to think] of him as a god, or something similar. For he is more than a god, since there is nothing above him, for no one lords it over him . . . He is [illimitable] since there is no one [prior to him] to set limits to him. He is unsearchable [since there] exists no one prior to him [to examine him. He is] immeasurable [since there] exists no one prior to him to [examine him].” (Vertaling Wisse, 1988)

• Autogenes die selfgegenereerde speel ’n belangrike rol in die kosmologiese passasie van die Judasgeskrif. (Dit wil sê, al drie lede van die Setiaanse triargie duik in dié teks op: Die Vader, Barbelo en die Selfgegenereerde.)

’n Ander groep in Irenaeus se werk wat moontlik aan die “Evangelie van Judas” gekoppel kan word, is die Barbeliote (die naam Barbelo skakel dit duidelik met die Setiane). Talle van die eienskappe wat Irenaeus aan die Barbeliote (of Barbelo-Gnostici) toeskryf, is duidelik in die “Evangelie van Judas” aanwesig, vernaamlik dat Christus vanaf die sfeer van Barbelo kom, asook die rol van “Ligte” wat as selfstandige entiteite deel van die skeppingsproses vorm. Irenaeus (Teen Kettery, Boek 1, hoofstuk 29:1-2) beskryf die Barbeliote se skeppingsmite as volg:

“Certain ones of them propose that there is a certain Aeon in a virginal spirit who never grows old. They call her Barbelo. There also exists a certain unnameable Father who thought of revealing himself to this Barbelo. This Thought [Barbelo], however, came forward and stood before him and asked him for Foreknowledge. When Foreknowledge had come forth, they again made a request and Incorruption came forth; and after that, Eternal Life. While Barbelo gloried in them and looked upon the Majesty and took delight in a conception, she gave birth to a Light similar to the Majesty. They say she is the beginning of all light and generation, and that when Father saw this Light, he anointed it with his kindness that it might be made perfect. Furthermore, they maintain that this Light is Christ, who in turn asked that Mind be given him as a helpmate. Thereupon Mind came forth. In addition, Father produced Will and Word. Then there existed the conjugal couple of Thought and Word, of Incorruption and Christ. Likewise, Eternal Life was added to Will, and Mind to Foreknowledge. Thereupon these magnified the great Light and Barbelo. After this, they assert, Self-begotten was emitted by Thought and Word and an image of the great Light. He was greatly honored they say, and all things were made subject to him. However, Truth was emitted at the same time as he was, and Self-begotten and Truth formed a conjugal couple.” (Vertaling Unger, 1992)

7.3 Motiefstudie

In dié afdeling word die teks van die “Evangelie van Judas”12 telkens gegee voordat ’n bespreking van die betrokke perikoop volg.

Hoofstuk 1

(1) This is the hidden word of the pronouncement, (2) containing the account about wh[en Je]sus spoke with Judas [I]scari[ot] for eight days, three days before he observed Passover.

(3) When he appeared on earth, he performed signs and great wonders for the salvation of humanity. (4) For although some people continued to [walk] along the path of righteousness, (5) others were walking along the path of their transgression. (6) So twelve disciples were called, (7) (and) he began to speak to them about the mysteries which are beyond the world and about the things which will occur at the end.

(8) Frequently, however, he would not reveal himself to his disciples, but you would find him in their midst as a child.

(9) And he dwelled in Judaea with his disciples.