LUX VERITAS

Library of Sacred Texts

Apocrypha

Pistis Sophia

Wisdom of Faith

148 chapters · read and listen

Reading note

An apocryphal or pseudepigraphal text — outside the canon of the Western churches, yet widely circulated among ancient Jews and Christians. English text: Pistis Sophia (London: J. M. Watkins), G. R. S. Mead, 1921 (public domain). Portuguese and Spanish: Lux Veritas translations from this edition.

Source: Pistis Sophia (London: J. M. Watkins), G. R. S. Mead (1921) · public domain

About this book: context, authorship and themes ↓

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Authorship, date, and setting

Pistis Sophia is an anonymous collection of revelatory dialogues attributed, within its story, to the risen Jesus and his disciples. There is no evidence that these conversations took place historically. The Greek work behind the Coptic translation is commonly placed in the third century; a composition date is distinct from the date of the surviving manuscript. The Askew Codex, in Sahidic Coptic, is assigned to the fourth or fifth century by 4CARE, while the British Library catalogue allows a wider span. Mary Magdalene frequently asks questions and offers interpretations.

Structure of the 148 chapters

The site's file divides the collection into 148 chapters. In 1–29, Jesus describes his ascent, luminous robe, and powers of the aeons. Chapters 30–81 center on the fall, repentances, and restoration of Pistis Sophia, with contributions from the disciples. Chapters 82–111 move to the mysteries, the arrangement of realms, and souls' destinies. Questions about punishment, repentance, and release multiply in 112–135. Chapters 136–148 begin another teaching scene and close with instruction about rulers and souls and a blessing of the disciples.

Themes and key passages

In 30–32, Pistis Sophia loses her light, descends into chaos, and calls to the light above. Explanations by Mary, Peter, Martha, and others in 33–61 connect her repentances with words from psalms and songs; interpreting texts becomes part of the action. The rescue described in 64–81 does not end the questions: chapters 102–111 discuss spreading the mysteries and sin after receiving them. Judgments in 112–123 distinguish offenses, outcomes, and opportunities for repentance within the work's own cosmology.

Summary by parts

1–29: Jesus appears to the disciples after the resurrection, speaks of his robe of light, and describes passage through celestial spheres and their rulers.

30–81: Pistis Sophia is deceived, loses luminous power, and sings repeated appeals. The disciples propose interpretations; Jesus narrates help and restoration.

82–135: Questions from Mary and others lead to explanations of mysteries, souls, punishments, and return to the light. Cosmic maps alternate with ethical instruction.

136–148: A new scene on the Mount of Olives opens teaching about rulers and the journeys of souls. The local text closes with a request for instruction and Jesus's blessing.

Reception and manuscript

The principal witness is the Askew Codex, now British Library Add MS 5114; the 4CARE description records physical gaps and two scribal hands. The work is outside the biblical canons of historic churches. Its conventional title does not imply that every chapter continues the character Pistis Sophia's story: after her restoration, the manuscript proceeds with further dialogues. This page's chapter division helps readers navigate the edition, but does not establish original authorial units.

Sources

Dossier

Jesus, eleven years after the resurrection, teaching the disciples what he could not teach before — with Mary Magdalene asking most of the questions.

Where this text comes from

Coptic, 3rd or 4th century AD, preserved in the Askew Codex, bought by a London bookseller in the 18th century. It is one of the most extensive gnostic texts to survive, and it reached Europe even before the Nag Hammadi discovery.

Why it is not in the Bible

Never in any canon. It is a late gnostic work, written when the boundaries between church and gnostic schools were already drawn.

What you will find

  • It opens eleven years after the resurrection, with Jesus still teaching the disciples — the strangest frame in this literature.
  • The vocabulary is that of initiation: the First Commandment, the First Mystery, the Twenty-Fourth Mystery.
  • The text admits the disciples did not follow: they thought that Mystery was the head of everything that exists.
  • The structure is that of a class — question, answer, and a check on who kept up.

Frequently asked questions

Is Pistis Sophia a gnostic gospel?
It is a gnostic text, but not in gospel form: it is a long teaching dialogue between the risen Jesus and the disciples, from the 3rd or 4th century.

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