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Religio-Historical Observations on Valentinianism
RELIGIO-HISTORICAL OBSERVATIONS ON VALENTINIANISM BY UGO BIANCHI I THE distinction made by the Yale Seminars between a Valentinian and a "Sethian" gnosticism seems to me very meaningful. Nay, at this particular stage of research, it may be preferred to the other, widely accepted distinction between "Syro-Egyptian" and "Iranian." Natu rally enough, gnostic thinkers may have been interested in dualistic patterns "in the Iranian style" (the idea of two absolutely primordial, opposed realms of Light and Darkness): suffice it to mention Basilides' attribution of a dualistic doctrine to the "barbarians." 1 But neither is there any doubt that "Iranian" dualistic forms and mythical characters (those serpentine, aggressive beings that recall the Mazdean figures of Az, Jeh, Azhi Dahaka, etc.) are peripheral in the wide ambit of the gnostic schools of the second and the third centuries A.D. In fact, they are confined to Manichaeism and to Mandaeanism, though not com pletely alien to some of the demonic imagery of the Demiurge in the Coptic tractates. On the other side we have the always growing number of schools, systems, and tractates of "Western" gnosticism. It is here, it seems, that we can observe the gnostic phenomenon in statu nascendi, as well as the origins of those divarications and autonomous developments which characterize that articulated set of genomena and phainomena we call "gnosticism." Moreover, it is here that a radical distinction between a Valentinian, "Egyptian" gnosticism and a "Syro-Palestinian" one (the Simonian tradition, with Saturninus) seems appropriate, if, on the basis of Jonas's concept of "devolution" of heavenly hypostases, we are to contrast the respective opposed dynamisms as expressed in the relevant cosmogonies. -
The Influence of Achaemenid Persia on Fourth-Century and Early Hellenistic Greek Tyranny
THE INFLUENCE OF ACHAEMENID PERSIA ON FOURTH-CENTURY AND EARLY HELLENISTIC GREEK TYRANNY Miles Lester-Pearson A Thesis Submitted for the Degree of PhD at the University of St Andrews 2015 Full metadata for this item is available in St Andrews Research Repository at: http://research-repository.st-andrews.ac.uk/ Please use this identifier to cite or link to this item: http://hdl.handle.net/10023/11826 This item is protected by original copyright The influence of Achaemenid Persia on fourth-century and early Hellenistic Greek tyranny Miles Lester-Pearson This thesis is submitted in partial fulfilment for the degree of Doctor of Philosophy at the University of St Andrews Submitted February 2015 1. Candidate’s declarations: I, Miles Lester-Pearson, hereby certify that this thesis, which is approximately 88,000 words in length, has been written by me, and that it is the record of work carried out by me, or principally by myself in collaboration with others as acknowledged, and that it has not been submitted in any previous application for a higher degree. I was admitted as a research student in September 2010 and as a candidate for the degree of PhD in September 2011; the higher study for which this is a record was carried out in the University of St Andrews between 2010 and 2015. Date: Signature of Candidate: 2. Supervisor’s declaration: I hereby certify that the candidate has fulfilled the conditions of the Resolution and Regulations appropriate for the degree of PhD in the University of St Andrews and that the candidate is qualified to submit this thesis in application for that degree. -
A Héber És Az Árja Nyelvek Ősi Rokonságáról
A HÉBER ÉS AZ ÁRJA NYELVEK ŐSI ROKONSÁGÁRÓL ÍRTA D2 ENGELMANN GÉZA Vox diversa sonat. Populorum est vox tamen una. Martialis. BUDAPEST, 1943 A szerző fentartja jogait, a fordítás jogát is. A kiadásért felelős: Dr. Engelmann Géza. 3973. Franklin-Társulat nyomdája. — Ltvay ödön„ BREYER RUDOLF EMLÉKÉNEK Erat autem terra labii unius, et sermo- num eorumdem. Genesis XI. 1. Es gibt alté durch die historische eritik in acht und bann gethane meldungen, derén untilg- barer grund sich immer wieder luft macht, wie man sagt dasz versunkne sch&tze nach- blühen und von zeit zu zeit ina schosz der erde aufw&rts rücken, damit sie endlich noch gehoben werden. Jacób Grimm (Vorrede zur Geschichte der deutschen sprache.) I. Poéta fai, e canfcai di quel giusto flgliuol d'Anchise che venne daTroia poi che'l superbo Ili5n fa combusto. Dante, lnferno, I. 73# A szerelem könyörtelen istennője egyszer maga is szerelemre lobbant. Erről szól egy régi görög ének, a homerosi himnuszok egyike. Anohises, pásztorok királya volt az, akibe beleszeretett Aphrodité. Szégyenszemre, halandó emberbe. így akarta a kárörvendő végzet. Nem bírta az istennő sem a kínzó vágyat. Felöltözött királykisasszonynak és fölkereste Anchi- sest az Idahegyen. Éppen egyedül volt otthon. Bojtárjai a hegy oldalán legeltették nyájait. Otreus király leánya vagyok, szólt Aphrodité szendén. Hírből ismered, ugye, az édesapámat? Azért jöttem, hogy meghívjalak mihozzánk, mert Hermes isten megjósolta nekem, hogy te leszel a párom. Gyere velem édes apámhoz ós kérd meg a kezemet. Szép hozományom is van, és kelengyém királyleányhoz illő. Anchises csak nézte, nézte az égi tüneményt. Aztán férfiasan válaszolt: Nem kell ehhez édesapád. Ölelő karjába zárta. -
Gnostic Mysteries of Sex. Sophia the Wild One and Erotic Christianity
ESOTERIC /OCCULT $19.95 U.S. CHURTON $23.95 Can. “Gnostic Mysteries of Sex takes us on a wild ride through the secret, enigmatic and heretical world of Gnostics, medieval troubadours, the visions of Blake, and the coun- terculture of the 1960s—all united in their quest for union with God.” HENRIK BOGDAN, associate professor in religious studies, University of Gothenburg “. here is the radical message of the Gnostics, as shocking and critically important now as it was in the second century—that sex is the gateway of liberation, and the kingdom of heaven is within.” JASON LOUV, author of Generation Hex and coauthor of Thee Psychick Bible Examining every surviving text written by heresiologists, accounts often ignored in favor of the famous Nag Hammadi Library, Tobias Churton reveals the most secret inner teaching passed down by initiated societies: the tradition of sexual gnosis— G higher union with God through the sacrament of sex. Discovering actual sex practices hidden within the writings of the Church’s authorities, he reconstructs the lost world NOSTIC of Gnostic spiritual-erotic experience as taught by initiated masters and mistresses and practiced by Christian couples seeking spiritual freedom from the world. Churton explores the practices of the “first Gnostic,” the historical Simon Magus, and explains the vital significance of “the seed” in Gnostic practice, showing it to be the sacramental substance par excellence. He illuminates the suppressed truth of why the name “Valentine” came to be associated with ennobling erotic love and reveals M profound parallels between sexual gnosis and Tantra, suggesting that gnosis lies at the root of the tantric path. -
Archons (Commanders) [NOTICE: They Are NOT Anlien Parasites], and Then, in a Mirror Image of the Great Emanations of the Pleroma, Hundreds of Lesser Angels
A R C H O N S HIDDEN RULERS THROUGH THE AGES A R C H O N S HIDDEN RULERS THROUGH THE AGES WATCH THIS IMPORTANT VIDEO UFOs, Aliens, and the Question of Contact MUST-SEE THE OCCULT REASON FOR PSYCHOPATHY Organic Portals: Aliens and Psychopaths KNOWLEDGE THROUGH GNOSIS Boris Mouravieff - GNOSIS IN THE BEGINNING ...1 The Gnostic core belief was a strong dualism: that the world of matter was deadening and inferior to a remote nonphysical home, to which an interior divine spark in most humans aspired to return after death. This led them to an absorption with the Jewish creation myths in Genesis, which they obsessively reinterpreted to formulate allegorical explanations of how humans ended up trapped in the world of matter. The basic Gnostic story, which varied in details from teacher to teacher, was this: In the beginning there was an unknowable, immaterial, and invisible God, sometimes called the Father of All and sometimes by other names. “He” was neither male nor female, and was composed of an implicitly finite amount of a living nonphysical substance. Surrounding this God was a great empty region called the Pleroma (the fullness). Beyond the Pleroma lay empty space. The God acted to fill the Pleroma through a series of emanations, a squeezing off of small portions of his/its nonphysical energetic divine material. In most accounts there are thirty emanations in fifteen complementary pairs, each getting slightly less of the divine material and therefore being slightly weaker. The emanations are called Aeons (eternities) and are mostly named personifications in Greek of abstract ideas. -
GNOSIS and NAG HAMMADI Anne Mcguire
12 GNOSIS AND NAG HAMMADI Anne McGuire Introduction Introductory remarks on “gnosis” and “Gnosticism” “Gnosticism” is a modern European term that !rst appears in the seventeenth-century writings of Cambridge Platonist Henry More (1614–87). For More, “Gnosticism” designates one of the earliest Christian heresies, connected to controversies addressed in Revelation 2:18–29 and in his own day.1 The term “gnosis,” on the other hand, is one of several ancient Greek nouns for “knowledge,” speci!cally experiential or esoteric knowledge based on direct experience, which can be distinguished from mere perception, understanding, or skill. For Plato and other ancient thinkers, “gnosis” refers to that knowledge which enables perception of the underlying structures of reality, Being itself, or the divine.2 Such gnosis was valued highly in many early Christian communities,3 yet the claims of some early Christians to possess gnosis came under suspicion and critique in the post-Pauline letter of 1 Timothy, which urges its readers to “avoid the profane chatter and contradictions of falsely so-called gnosis.”4 With this began the polemical contrast between “false gnosis” and “true faith.” It is this polemical sense of “false gnosis” that Bishop Irenaeus of Lyons took up in the title of his major anti-heretical work: Refutation and Overthrow of Falsely So-Called Gnosis, or Against Heresies, written c. "# 180.5 Irenaeus used 1 Timothy’s phrase not only to designate his opponents’ gnosis as false, but, even more important, to construct a broad category of -
The Greatest Mirror: Heavenly Counterparts in the Jewish Pseudepigrapha
The Greatest Mirror Heavenly Counterparts in the Jewish Pseudepigrapha Andrei A. Orlov On the cover: The Baleful Head, by Edward Burne-Jones. Oil on canvas, dated 1886– 1887. Courtesy of Art Resource. Published by State University of New York Press, Albany © 2017 State University of New York All rights reserved Printed in the United States of America No part of this book may be used or reproduced in any manner whatsoever without written permission. No part of this book may be stored in a retrieval system or transmitted in any form or by any means including electronic, electrostatic, magnetic tape, mechanical, photocopying, recording, or otherwise without the prior permission in writing of the publisher. For information, contact State University of New York Press, Albany, NY www.sunypress.edu Production, Dana Foote Marketing, Fran Keneston Library of Congress Cataloging-in-Publication Data Names: Orlov, Andrei A., 1960– author. Title: The greatest mirror : heavenly counterparts in the Jewish Pseudepigrapha / Andrei A. Orlov. Description: Albany, New York : State University of New York Press, [2017] | Includes bibliographical references and index. Identifiers: LCCN 2016052228 (print) | LCCN 2016053193 (ebook) | ISBN 9781438466910 (hardcover : alk. paper) | ISBN 9781438466927 (ebook) Subjects: LCSH: Apocryphal books (Old Testament)—Criticism, interpretation, etc. Classification: LCC BS1700 .O775 2017 (print) | LCC BS1700 (ebook) | DDC 229/.9106—dc23 LC record available at https://lccn.loc.gov/2016052228 10 9 8 7 6 5 4 3 2 1 For April DeConick . in the season when my body was completed in its maturity, there imme- diately flew down and appeared before me that most beautiful and greatest mirror-image of myself. -
Christian" Gnosticisms Corruption of the Western/Alexandrian Manuscripts
The Dean Burgon Society "Christian" Gnosticisms Corruption of the Western/Alexandrian Manuscripts Pastor David L. Brown, Ph.D. [Source materials include: 1911 Encyclopedia Britannica; Inspiration, Preservation and the KJV by Dr. J. Michael Bates; World Magazine April 29 & May 20, 2006; Early Heresies by Thomas Holland; The Gnostic Discoveries by Marvin Meyer; Jung and the Lost Gospels by Stephan A. Hoeller] >>> http://www.deanburgonsociety.org/Versions/gnosticism.htm <<< INTRODUCTION There is a Gnostic Revival going on today. It has been fueled by the Gnostic fairy tale, The Da Vinci Code, the National Geographic Societies sponsorship, television special and publication of the Gnostic Gospel of Judas and a renewed interest in The Nag Hammadi Codices. With that in mind, I present this paper titled “Christian Gnosticisms Corruption of the Western/Alexandrian Manu- scripts” for your consideration. Please note that the word “Christian” is between quotation marks. By using the quotation marks I am indicating to the reader that I am saying that the “Christianity” of the Gnostics is not really Christianity at all. In fact, the only way that the Gnosticism that I am speaking of can be considered Christian is in the sense that they scrounged words, writings and ideas from Christianity, and then redefined, rearranged, edited and rewrote them to fit their own purposes and to advance their own false teachings. I present this paper to you, so that you will realize that the “scholarly” community is all in a frenzy about the so called Gnostic Gospels, and are in the process of rewriting early Chris- tian History with a Gnostic spin to reflect the findings at Nag Hammadi Egypt and the recently dis- covered Gospel of Judas. -
Christianity As the Pleroma
CHRISTIANITY AS THE PLEROMA. BY THE EDITOR. [continued.] GNOSTICISM AND THE PERIOD OF TRANSITION. WE call Christianity the grandchild of paganism because there is an intermediate link between Christianity and the ancient polytheistic paganism of Graeco-Roman mythology. Ancient pagan- ism represents a stage in the religious development of mankind which has become typical for all religions characterized by being limited to well-defined boundaries. These boundaries were very narrow in the beginning. There were state religions in Athens, in Sparta, in Ephesus, in Syracuse, in Rome, in the several cities of Egypt, in Tyre and Sidon, in the great centers of population in Babylonia, Assyria, Phoenicia etc., and the mass of people in each district came little in contact with their neighbors. But as trade and commerce expanded, people of different cities became acquainted with each other and with their several religious views. The different legends were retold in foreign countries and persisted there, so far as it was possible, side by side with the native religion. We know that much confusion originated in this way ; e. g., the genealogies of the gods were different in different cities, and so were the mar- riage relations between gods and goddesses. Thus in Greece when the different local traditions were combined and systematized, the conflicting traditions were adjusted as well as could be done in the haphazard way in which the religious development took place. It is in this shape that Greek mythology has been preserved in the well-known poem of Hesiod, and students of classic lore are some- times puzzled by the many contradictions. -
The Gnostic Myth of Sophia in Dark City (1998) Fryderyk Kwiatkowski Jagiellonian University in Kraków, [email protected]
Journal of Religion & Film Volume 21 Article 34 Issue 1 April 2017 4-1-2017 How To Attain Liberation From a False World? The Gnostic Myth of Sophia in Dark City (1998) Fryderyk Kwiatkowski Jagiellonian University in Kraków, [email protected] Recommended Citation Kwiatkowski, Fryderyk (2017) "How To Attain Liberation From a False World? The Gnostic Myth of Sophia in Dark City (1998)," Journal of Religion & Film: Vol. 21 : Iss. 1 , Article 34. Available at: https://digitalcommons.unomaha.edu/jrf/vol21/iss1/34 This Article is brought to you for free and open access by DigitalCommons@UNO. It has been accepted for inclusion in Journal of Religion & Film by an authorized editor of DigitalCommons@UNO. For more information, please contact [email protected]. How To Attain Liberation From a False World? The Gnostic Myth of Sophia in Dark City (1998) Abstract In the second half of the 20th century, a fascinating revival of ancient Gnostic ideas in American popular culture could be observed. One of the major streams through which Gnostic ideas are transmitted is Hollywood cinema. Many works that emerged at the end of 1990s can be viewed through the ideas of ancient Gnostic systems: The Truman Show (1998), The Thirteenth Floor (1999), The Others (2001), Vanilla Sky (2001) or The Matrix trilogy (1999-2003). In this article, the author analyses Dark City (1998) and demonstrates that the story depicted in the film is heavily indebted to the Gnostic myth of Sophia. He bases his inquiry on the newest research results in Gnostic Studies in order to highlight the importance of definitional problems within the field and how carefully the concept of “Gnosticism” should be applied to popular culture studies. -
The Trinitarian Theology of Irenaeus of Lyons
Marquette University e-Publications@Marquette Dissertations, Theses, and Professional Dissertations (1934 -) Projects The Trinitarian Theology of Irenaeus of Lyons Jackson Jay Lashier Marquette University Follow this and additional works at: https://epublications.marquette.edu/dissertations_mu Part of the Religion Commons Recommended Citation Lashier, Jackson Jay, "The Trinitarian Theology of Irenaeus of Lyons" (2011). Dissertations (1934 -). 109. https://epublications.marquette.edu/dissertations_mu/109 THE TRINITARIAN THEOLOGY OF IRENAEUS OF LYONS by Jackson Lashier, B.A., M.Div. A Dissertation submitted to the Faculty of the Graduate School, Marquette University, in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy Milwaukee, Wisconsin May 2011 ABSTRACT THE TRINITARIAN THEOLOGY OF IRENAEUS OF LYONS Jackson Lashier, B.A., M.Div. Marquette University, 2011 This dissertation is a study of the Trinitarian theology of Irenaeus of Lyons. With the exception of two recent studies, Irenaeus’ Trinitarian theology, particularly in its immanent manifestation, has been devalued by scholarship due to his early dates and his stated purpose of avoiding speculative theology. In contrast to this majority opinion, I argue that Irenaeus’ works show a mature understanding of the Trinity, in both its immanent and economic manifestations, which is occasioned by Valentinianism. Moreover, his Trinitarian theology represents a significant advancement upon that of his sources, the so-called apologists, whose understanding of the divine nature converges in many respects with Valentinian theology. I display this advancement by comparing the thought of Irenaeus with that of Justin, Athenagoras, and Theophilus, on Trinitarian themes. Irenaeus develops Trinitarian theology in the following ways. First, he defines God’s nature as spirit, thus maintaining the divine transcendence through God’s higher order of being as opposed to the use of spatial imagery (God is separated/far away from creation). -
The Antedilusian Patriarche. by A
352 case must therefore have been due to another conclusion to Mark~ Gospel, whether Aristion or cause, and that was, in fact, the opposition of St. some other, had also no definite conception of the Paul. speaking with tongues, and, as we have seen, Nowhere in Paul’s later Epistles do we find any Irenpeus had just as little. Tertullian, on the mention of speaking with tongues; and the same other hand, knew of the phenomenon in its mon- is the case in the post-Pauline writings. We read, tanistic form, which we can now say resembled it is true, once more in Eph 51s, Be not drunken that of the early Christians. It was, perhaps, with wine, but be filled with the Spirit,’ but this even superior to the latter, in that the montanistic has reference more particularly to the prophets. oracles, although spoken in ecstasy, and in parts After a short time the nature of speaking with needing explanation, yet as far as the individual tongues was so little remembered, that though it words were concerned, appear to have been intel- was indeed not confounded with speaking in ligible. That could not always have been the case foreign languages, yet both could be associated as with the speaking with tongues. Nevertheless, the if they were similar in kind. Thus arose that Church has rejected this reaction, and rightly, conception of the miracle at Pentecost which now for this rejection is but the application of Paul’s lies before us in Ac 2, and which has really a asiom : ‘ God is not a God of confusion, but of deep and true meaning.