The Testimony of Truth Gnostic Teaching on Martyrdom
The Testimony of Truth
The foolish - thinking in their heart that if they confess, "We are Christians," in word only (but) not with power, while giving themselves over to ignorance, to a human death, not knowing where they are going nor who Christ is, thinking that they will live, when they are (really) in error - hasten towards the principalities and authorities. They fall into their clutches because of the ignorance that is in them. For (if) only words which bear testimony were effecting salvation, the whole world would endure this thing and would be saved. But it is in this way that they drew error to themselves. ..... (3 lines unrecoverable)... they do not know that they will destroy themselves. If the Father were to desire a human sacrifice, he would become vainglorious.
For the Son of Man clothed himself with their first-fruits; he went down to Hades and performed many mighty works. He raised the dead therein; and the world-rulers of darkness became envious of him, for they did not find sin in him. But he also destroyed their works from among men, so that the lame, the blind, the paralytic, the dumb, (and) the demon-possessed were granted healing. And he walked upon the waters of the sea. For this reason he destroyed his flesh from [...] which he [...]. And he became [...] salvation [...] his death ...... (4 lines unrecoverable)... everyone [...] how many they are! They are blind guides, like the disciples. They boarded the ship; at about thirty stadies, they saw Jesus walking on the sea. These are empty martyrs, since they bear witness only to themselves. And yet they are sick, and they are not able to raise themselves.
But when they are "perfected" with a (martyr's) death, this is the thought that they have within them: "If we deliver ourselves over to death for the sake of the Name we will be saved." These matters are not settled in this way. But through the agency of the wandering stars they say they have "completed" their futile "course", and [...] say, [...]. But these [...] they have delivered themselves ...... (7 lines unrecoverable)... but they resemble [...] them. They do not have the word which gives life. (The Testimony of Truth)
**Gnostic Teaching on Martyrdom**
Welcome to Pleroma Pathways, apocalyptic and mystic Christianity, where we explore esoteric and apocalyptic texts. In this exploration, we delve into the Gnostic perspective on martyrdom, focusing particularly on the teachings found in *The Testimony of Truth*. These texts challenge conventional notions of martyrdom, emphasizing knowledge and spiritual awakening over the misguided zeal of dying for a cause.
The concept of martyrdom in traditional Christianity is often associated with the idea of self-sacrifice for one's faith. Martyrs are seen as heroic figures who die for the name of Christ, hoping for salvation in their death. However, Gnostic texts like *The Testimony of Truth* critique this idea, presenting martyrdom as misguided and harmful for those who fail to grasp true spiritual knowledge.
In *The Testimony of Truth*, the author addresses the misconception held by many that martyrdom ensures salvation. The text describes those who think that confessing "We are Christians" through their words, without the power of true understanding, will lead to salvation:
> "The foolish—thinking in their heart that if they confess, 'We are Christians,' in word only (but) not with power, while giving themselves over to ignorance, to a human death, not knowing where they are going nor who Christ is, thinking that they will live, when they are (really) in error—hasten towards the principalities and authorities." (*The Testimony of Truth*, 44:10-15)
These individuals, according to the Gnostic view, fall into error because they act out of ignorance. They believe that martyrdom through death will lead to salvation, but the text asserts that this is a flawed belief. In the Gnostic tradition, it is knowledge, not physical death, that leads to spiritual fulfillment and salvation. The death of the body cannot cleanse ignorance; only knowledge of the truth can transform and renew the mind, making a believer responsible for the Resurrection of the dead at the second coming. As it is written in Daniel 12:2, "Many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt." Knowledge of the truth is essential, as it brings the responsibility of the Resurrection.
The text also challenges the idea that God desires human sacrifice, arguing that if the Father were to demand such a sacrifice, it would be an act of vanity.
> "If the Father were to desire a human sacrifice, he would become vainglorious." (*The Testimony of Truth*, 45:2)
For the Gnostics, God is not concerned with the death of the physical body. True spiritual growth arises from understanding and the internal realization of one's divine connection. This stands in stark contrast to the common view that death for Christ guarantees entry into eternal life.
Furthermore, *The Testimony of Truth* critiques those who believe that martyrdom is a means of "perfection." It emphasizes that these martyrs are, in fact, "empty," as their death does not lead to true spiritual fulfillment. The text states:
> "These are empty martyrs, since they bear witness only to themselves. And yet they are sick, and they are not able to raise themselves." (*The Testimony of Truth*, 45:20-25)
In this view, martyrdom does not equate to spiritual perfection or salvation. Instead, it is seen as an empty act that only bears witness to the individual's misguided understanding of what it means to follow Christ. True salvation, according to the Gnostic teachings, comes from self-knowledge and an understanding of God’s truth, not from dying in physical suffering.
The text goes on to redefine martyrdom, asserting that the true "witness" is the one who knows themselves and understands the truth.
> "This, therefore, is the true testimony: When man comes to know himself and God, who is over the truth, he will be saved, and he will crown himself with the crown unfading." (*The Testimony of Truth*, 45:30-45:6)
This radical shift in understanding emphasizes the inner journey of spiritual awakening rather than outward actions like martyrdom. It is through the cultivation of wisdom and personal transformation that one becomes aligned with the divine, not through death. In this sense, the Gnostic view of martyrdom is deeply introspective, valuing enlightenment over external demonstrations of faith.
*The Testimony of Truth* further reinforces this idea by explaining that salvation comes through knowledge rather than through a literal sacrifice or martyrdom. The text teaches that Christ came to reveal the truth, which is eternal and liberating. The Gnostic faith views the physical world, with its sufferings and death, not as something to be dismissed as mere illusion, but as part of a greater cycle of transformation. This cycle is understood as comprising two distinct ages: one akin to winter, marked by mortality and decay, and the other likened to summer, representing renewal and the Resurrection of the Dead in the age to come. Through the understanding of spiritual truths, one prepares for this transition, embracing the hope of resurrection and the fullness of life in the coming age.
In conclusion, the Gnostic teaching on martyrdom, as found in *The Testimony of Truth*, radically redefines the concept of martyrdom. It critiques the idea that physical death, particularly through martyrdom, is a pathway to salvation. Instead, salvation is found in the knowledge of the self and the divine. The Gnostic path is one of spiritual enlightenment and inner awakening, where understanding and transformation are the true markers of divine connection, not the act of dying for a cause.
As we reflect on this, it is important to remember that those who rush into martyrdom will not be resurrected, as stated in Isaiah 26:14, "They are dead, they will not live; they are deceased, they will not rise." The ultimate salvation lies in the Resurrection of the dead, as knowledge brings responsibility for it, guiding one to true spiritual transformation.
**Gnostic Teaching on Martyrdom: Rethinking Church History**
We suspect that Irenaeus was influenced by the deception of Satan, as he spoke about martyrs rushing to be with Christ, implying they would enter His presence before the resurrection. We are confident in this view because, in his account of the persecution at Lyons and Vienne, he described Vettius Epagathus, who was killed, as “a true disciple of Christ, still following the Lamb wherever He goes,” referencing Revelation 14:4—about seventy years after John’s death. Vettius could only “follow the Lamb” after his death if one believed in the idea of an immediate ascension to heaven, which was celebrated as the "birthday of martyrdom." Elsewhere, Irenaeus even mentions "eternal fire in hell" for those who had fallen away from the faith.
Ignatius, an elder in the church at Antioch, had an obsessive desire for martyrdom. This went against Jesus’ teaching to flee to another city when facing persecution. Yet when Emperor Trajan came to Antioch around 107 AD on his way to the Parthian war, Ignatius voluntarily surrendered himself. When brought before Trajan, the emperor remarked, “What a defiant spirit you have—to disobey our commands and mislead others into the same ruin!”
Ignatius, who had served as a bishop in Antioch for 37 years, including 26 years alongside the Apostle John, was taken to Smyrna on his way to Rome by order of Trajan. There, he was sentenced to be thrown to wild animals as public entertainment around 107 AD.
Polycarp was executed about 60 years after Ignatius, in 167 AD. If he was among the believers in Smyrna whom the Spirit acknowledged for their works, suffering, and poverty while being spiritually "rich," then he might have remained faithful to the end. However, martyrdom in itself does not prove one’s righteousness, as even some from the "synagogue of Satan" faced persecution.
Many followers of Jezebel, part of the so-called synagogue of Satan, had spiritual gifts—speaking in tongues, prophesying, understanding mysteries, and showing great generosity. Some even had faith capable of metaphorically moving mountains and gave all their possessions to the poor. In many cases, they willingly surrendered themselves to death, whether by fire or other brutal means, craving martyrdom so much that Roman authorities eventually refused to kill them, suggesting they execute themselves instead. Yet, as Paul taught, without true love, these deeds were meaningless.
There was a widespread obsession with martyrdom during this time. Many believed sacrificing their lives in brutal ways could atone for their sins and errors. These individuals were likened to "those who committed adultery with Jezebel"—religious leaders and their followers who blindly revered them as modern congregants do their clergy.
Those who sought martyrdom, whether by fire, wild animals, or other methods, were described as mere "clanging cymbals" without meaning. They became destined for judgment in the "Second Death." Lacking true faith, they failed to overcome the world and instead succumbed to it, exposing themselves to punishment after the resurrection. At that point, Jezebel and her followers will be cast into their “bed of tribulation,” representing the great distress in which anti-Christian apostasy will be destroyed during the final judgment. Babylon, the corrupt "Great City," will fall for its immorality and blasphemy. The entire religious establishment, along with its clergy, will be eradicated by God’s wrath, as described in Revelation 14:7-11 and 18:2.
This misguided zeal for martyrdom stemmed from ignorance and misdirected passion, not evidence of a person's belonging to Christ. While their sincerity and devotion may be acknowledged, Paul made it clear that offering one's body to be burned is meaningless without the love that fulfills God's law, as outlined in 1 Corinthians 13.
Martyrdom proves only one’s dedication to their beliefs, not their membership in Christ’s body. For instance, the deaths of figures like Huss, Jerome, Cranmer, and Servetus demonstrated their sincerity in opposing Roman Catholic and Calvinist doctrines. However, their martyrdoms did not erase their involvement in religious error. Only an informed belief in and obedience to the truth can remove such stains—not the flames of martyrdom.
Study
The Testimony of Truth the author is anonymous—it challenges the idea that God wants people to die as martyrs
The word "martyr" is from martus, elsewhere rendered witness, it indicates one who bears witness to the truth
3144. martus
► Strong's Concordance
martus: a witness
Original Word: μάρτυς, υρος, ὁ
in a legal sense:
Matthew 18:16;
Matthew 26:65; Mark 14:63; Acts 6:13; Acts 7:58; 2 Corinthians 13:1;
1 Timothy 5:19; Hebrews 10:28.
in an historical sense:
Acts 10:41;
1 Timothy 6:12; (
2 Timothy 2:2);
one who is a spectator of anything, e. g. of a contest,
Hebrews 12:1;
with a genitive of the object,
Luke 24:48;
Acts 1:22;
Acts 2:32;
Acts 3:15;
Acts 5:32 G L T Tr WH; Acts 10:39;
Acts 26:16;
1 Peter 5:1;
with a genitive of the possessor 'one who testifies for one',
Acts 1:8 L T Tr WH; ; with a genitive of the possessor and of the object, Acts 5:32 Rec.; μάρτυρα εἶναι τίνι, to be a witness for one, serve him by testimony,
Acts 1:8 R G; ; (Luke 11:48 T Tr WH).
He is said to be a witness, to whose attestation appeal is made; hence, the formulas μάρτυς μου ἐστιν ὁ Θεός, Romans 1:9;
Philippians 1:8;
It's author is challenging the radical christian bishops who encourage "martyrdom" and accuse them of complicity in murder
Its focus on martyrdom also indicates composition during a period of persecution, making a date prior to the early fourth century more likely
Testim. Truth is clearly not sympathetic to Christians who confess before the Roman authorities and consequently suffer martyrdom. The author describes the ignorance and error of martyrs-by-death as follow:
The Testimony of Truth
The foolish - thinking in their heart that if they confess, "We are Christians," in word only (but) not with power, while giving themselves over to ignorance, to a human death, not knowing where they are going nor who Christ is, thinking that they will live, when they are (really) in error - hasten towards the principalities and authorities. They fall into their clutches because of the ignorance that is in them. For (if) only words which bear testimony were effecting salvation, the whole world would endure this thing and would be saved. But it is in this way that they drew error to themselves. ...... they do not know that they will destroy themselves. If the Father were to desire a human sacrifice, he would become vainglorious. (The Testimony of Truth)
This text depicts “so-called Christians” who undergo martyrdom at the hands of persecutors as misguided fools, who mistakenly believe that “death for the sake of the name will offer them salvation
According to Testim. Truth then, ignorance fosters a misguided desire for martyrdom— “they do not know they will destroy themselves”
If the Father were to desire a human sacrifice, he would become vainglorious. (The Testimony of Truth)
The author of Testimony of Truth notes that if God were to desire human sacrifice, then he would be guilty of vanity
"We are Christians," in word only (but) not with power, For (if) only words which bear testimony were effecting salvation, the whole world would endure this thing and would be saved. (The Testimony of Truth)
Testim. Truth casts the idea that a simple confession, “mere words,” saves as so easy that it is ridiculous
He reflects that those who claim to witness via death are like the disciples, as “blind guides,” confused at the shore of Sea of Galilee (33,21-24).35 On the futility of their efforts, he remarks
These are empty martyrs, since they bear witness only to themselves. And yet they are sick, and they are not able to raise themselves. (The Testimony of Truth)
The author rejects the notion that a martyr’s death brings perfection and automatic salvation, and adds that the only “witness” martyrs bear is to themselves
Note Exposing the misguided motives and “emptiness” of a martyr’s death
The description of their erroneous logic continues: “When they are ‘perfected’
with passion (paqos), this is the thought they have within them, ‘If we deliver ourselves
over to death for the sake of the name, we will be saved’”
But when they are "perfected" with a (martyr's) death, this is the thought that they have within them: "If we deliver ourselves over to death for the sake of the Name we will be saved." These matters are not settled in this way. But through the agency of the wandering stars they say they have "completed" their futile "course", and [...] say, [...]. But these [...] they have delivered themselves ... (The Testimony of Truth)
This, therefore, is the true testimony: When man comes to know himself and God, who is over the truth, he will be saved, and he will crown himself with the crown unfading. (The Testimony of Truth)
Having rejected testimony by death, Testim. Truth redefines appropriate martyrdom as an individual enterprise centered on knowledge, relating, “This, therefore, is the true testimony When one knows himself and God who is over the truth, he will be saved, and he will be crowned with the crown unfading” (44,30-45,6).
Heracleon disparaged literal martyrdom, arguing that it was useless to confess Christ with a martyr’s death and yet to have denied him by one’s conduct (Strom. 4.71–72). Heracleon is said to have argued that “there is confession with faith and conduct, and there is vocal confession. Vocal confession takes place also in the presence of authorities, and most people wrongly think that this alone is truly confession. Yet hypocrites are capable of making this same kind of confession” (Fragment 50, on Luke 12:8 Strom. 4.71.1–2).
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