The Chrism

The Chrism in the Gospel of Philip by Christopher J. Dawe (excerpts...see entire article) The Gospel of Philip, while not the most famous of the Gnostic texts found with the lost documents of Nag Hammadi Library in 1945 does offer an exciting glimpse at the ritual sacraments used by Valentininian Gnostics. In the view of the anonymous author of Philip these rituals were necessary for salvation. “The Lord,” according to the text “…did everything in a mystery, a baptism and a chrism and a eucharist and a redemption and a bridal chamber.” (Gospel of Philip 67:27-30.) Of these ordinances, one of the most important is the chrism:

The chrism is superior to baptism, for from the word “chrism” that we have been called “Christians,” certainly not because of the word “baptism.” And it is because of the chrism that “the Christ” has his name…He who has been anointed possesses everything. He possesses the resurrection, the light, the cross, the Holy Spirit. (74:12-21.)

The chrism, a ritual anointing with sacred olive oil, was what allowed a believer to truly be termed a Christian and allowed those chosen to move past demons to an eventual resurrection.(Valentinian theology held that “resurrection” occurred when the “sickness” of having a body was overcome and the soul rose to Heaven to become one with its perfect image. (Thomassen, Einar, The Spiritual Seed: The Church of the ‘Valentinians’. Boston: Brill, 2006. Pg 55.)) BECOMING A CHRISTIAN As a guide through the sacraments, one of the most striking details of the Gospel of Philip is baptism’s relatively low place. Though baptism is often seen as the pinnacle expression of a Christian convert’s faith, Philip regarded it as far less important than chrism—it is only with the chrism that a convert can truly be termed a Christian. Receiving this title is the most immediate effect of chrism. The following reconstructed test illustrates this:

If somebody says: I am a Jew, nobody is going to move. If somebody says: I am a Roman, nobody will be confused either…But if I say: I am a Christian, everybody will tremble. May I obtain this sign…which the archons will not be able to endure, that is, the name.

Notice that the name “Christian” (coming only after the chrism) is one that will make not only mortals tremble but that the “archons” “will not endure hearing.” The archons, from the Greek άρχοντες for “rulers” were, in Gnostic theology, a set of demons who served the Demiurge, the evil creator of the flawed, physical universe. A primary function of the Archons was to prevent humanity from reaching the true God. If Segelberg’s and Shenke’s additions are correct Philip is stating that only the name “Christian” will allow one to overcome to Archons. CHRISM ELSEWHERE One of the truly interesting items about chrism is its almost universal acceptance in the Christian world in the first centuries following Christ. Writings of Church Fathers contain numerous references to the ceremony. The most detailed writings come from Cyril, a fourth century Bishop of Jerusalem. In his Five Mystagogical Catecheses Cyril echoed what Philip claimed—it is only after chrism that one becomes “Christian” in the fullest sense of the word. The ritual anointing established, for its recipient, direct communication from the Paraclete and provided a way to completely “shun Satan…and all his pomp.” More importantly, the neophyte becomes a christ, an “anointed” member of God’s earthly kingdom. In Cyril’s theology this was simply not available to those not initiated through the sacrament. Cyril’s work shows that Philip’s vision of the chrism was practiced. A system of complex, mystical, and esoteric ceremonies existed as early (or as late!) as the fourth century and was sanctioned by an orthodox bishop whose rank was only lower than the bishops of Rome, Alexandria, and Antioch.

Also see:

The Ezekiel Mural at Dura Europos and the Mysteries of Aaron, Moses, and Melchizedek

by Jeffrey M. Bradshaw and David J. Larsen