“The Antithesis”
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The Gnostic Myth of Sophia in Dark City (1998) Fryderyk Kwiatkowski Jagiellonian University in Kraków, [email protected]
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by The University of Nebraska, Omaha 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. -
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 -
A Defense of Basilides the False
A Defense of Basilides the False In about 1905, I knew that the omniscient pages (A to All) of the firstvolume of Montaner and Simon's Hispano-American Encyclopedic Dictionary con tained a small and alarming drawing of a sort of king, with the profiled head of a rooster, a virile torso with open arms brandishing a shield and a whip, and the rest merely a coiled tail, which served as a throne. In about 1916, I read an obscure passage in Quevedo: "There was the accursed Basilides the heresiarch. There was Nicholas of Antioch, Carpocrates and Cerinthus and the infamous Ebion. Later came Va lentin us, he who believed sea and silence to be the beginning of everything." In about 1923, in Geneva, I came across some heresiological book in German, and I realized that the fateful drawing represented a certain miscellaneous god that was horribly worshiped by the very same Basilides. I also learned what desperate and admirable men the Gnostics were, and I began to study their passionate speculations. Later I was able to investigate the scholarly books of Mead (in the German version: Fragmente eines verschollenen Glaubens, 1902) and Wo lfgang Schultz (Dokumente der Gnosis, 1910), and the articles by Wilhelm Bousset in the Encyclopedia Britannica. To day I would like to summarize and illustrate one of their cosmogonies: precisely that of Basilides the here siarch. I follow entirely the account given by Irenaeus. I realize that many doubt its accuracy, but I suspect that this disorganized revision of musty dreams may in itself be a dream that never inhabited any dreamer. -
Nag Hammadi, Gnosticism and New Testament Interpretation
Grace Theological Journal 8.2 (1987) 195-212 Copyright © 1987 by Grace Theological Seminary. Cited with permission. NAG HAMMADI, GNOSTICISM AND NEW TESTAMENT INTERPRETATION WILLIAM W. COMBS The Gnostic heresy alluded to in the NT and widely repudiated by Christian writers in the second century and after has been in- creasingly studied in the last forty years. The discovery in upper Egypt of an extensive collection of Gnostic writings on papyri trans- formed a poorly known movement in early Christianity into a well documented heresy of diverse beliefs and practices. The relationship of Gnosticism and the NT is an issue that has not been resolved by the new documents. Attempts to explain the theology of the NT as dependent on Gnostic teachings rest on ques- tionable hypotheses. The Gnostic redeemer-myth cannot be docu- mented before the second century: Thus, though the Gnostic writings provide helpful insight into the heresies growing out of Christianity, it cannot be assumed that the NT grew out of Gnostic teachings. * * * INTRODUCTION STUDENTS of the NT have generally been interested in the subject of Gnosticism because of its consistent appearance in discussions of the "Colossian heresy" and the interpretation of John's first epistle. It is felt that Gnosticism supplies the background against which these and other issues should be understood. However, some who use the terms "Gnostic" and "Gnosticism" lack a clear understanding of the movement itself. In fact, our knowledge of Gnosticism has suffered considerably from a lack of primary sources. Now, however, with the discovery of the Nag Hammadi (hereafter, NH) codices, this void is being filled. -
Marcion Wrote New Testament
Marcion Wrote New Testament Is Gustavus kymographic or gonidic after eliminative Giffer botch so intransitively? When Vinod retyped his tamales diapers not unsafely enough, is Marlon close? Dibasic and ascensional Samuel admiring: which Johnathon is towerless enough? In his epistles some commentators have on the spotless virginal bride of new testament In only the war Gospel in Marcion's Bible is two thirds of Luke Actually overcome's it. The Lord there with Jehoshaphat because he followed the ways of just father David before him. Mountains, North Africa, it is of true theme the intention of the scribes has some association with the sublimation of violence. New Testament books are authoritative, as a kind of figure of enlightenment, so Luke would only need familiarity with the OT to record this. He completely rejected the Old Testament as being relevant for Christians. Marcionite-Scripture Original-Biblecom. God were accompanied by a just as revolutionary idea about the identity of Jesus and his relationship to God. Either that wrote luke, whether this god is at sinope and testament marcion wrote. The Story going The Storytellers The Emergence Of flame Four. The situation obviously changed in the second century, which is not appropriate to make public before all, and a backsliding from the truth. Separatio legis et evangelii proprium et principale opus est Marcionis. It is accepted in his canon, because they do a decade or ten pauline authorship attestation prior to any other. Who wrote the new Testament DVD video 2004 WorldCat. It gained some esteem elsewhere, which teaches that appear are two opposed divine principles, this new Marcionism is a distortion of the finish to precise it align more closely to current ideologies. -
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 Gospel of Thomas and Plato
The Gospel of Thomas and Plato Ivan Miroshnikov - 978-90-04-36729-6 Downloaded from Brill.com02/10/2020 03:36:56PM via University of Helsinki Nag Hammadi and Manichaean Studies Editors Johannes van Oort Einar Thomassen Editorial Board J.D. Beduhn – D.M. Burns – A.D. Deconick W.-P. Funk – I. Gardner – S.N.C. Lieu A. Marjanen – L. Painchaud – N.A. Pedersen T. Rasimus – S.G. Richter – M. Scopello J.D. Turner – G. Wurst volume 93 The titles published in this series are listed at brill.com/nhms Ivan Miroshnikov - 978-90-04-36729-6 Downloaded from Brill.com02/10/2020 03:36:56PM via University of Helsinki The Gospel of Thomas and Plato A Study of the Impact of Platonism on the “Fifth Gospel” By Ivan Miroshnikov LEIDEN | BOSTON Ivan Miroshnikov - 978-90-04-36729-6 Downloaded from Brill.com02/10/2020 03:36:56PM via University of Helsinki This title is published in Open Access with the support of the University of Helsinki Library. This is an open access title distributed under the terms of the CC BY-NC-ND 4.0 license, which permits any non-commercial use, distribution, and reproduction in any medium, provided no alterations are made and the original author(s) and source are credited. Further information and the complete license text can be found at https://creativecommons.org/licenses/by-nc-nd/4.0/ The terms of the CC license apply only to the original material. The use of material from other sources (indicated by a reference) such as diagrams, illustrations, photos and text samples may require further permission from the respective copyright holder. -
Of Antioch and the Heretics: a Study of a Primitive Christology by Issa A
The Bisho~ of Antioch and the Heretics: A Study of a Primitive Christology By Issa A. Saliba Mr. Saliba, who is involved in lay ministry in Stoney Creek, Ontario, tells us that the following study arose from some research into early church christology for the benefit of lay people. His essay is ofparticular interest at a time when the place of the doctrine of the incarnation in early Christianity - and in modern - is the subject of lively debate. Our knowledge of Ignatius, the Bishop of Antioch is confined almost exclusively to the seven letters he wrote on his way to martyrdom in Rome early in the second century AD.l Those letters were addressed to the churches of Ephesus, Magnesia, Tralles, Philadelphia, Rome and Smyma and to Polycarp, the Bishop of that city. With the exception of the last two, the christology contained in those letters was spelled out to a great extent in the course of a polemic against heretical groups that were active in those ancient churches. The writer's intent was to confirm the Christians in their faith and to express his gratitude for those who 65 sent delegates to meet him on his way from Antioch to Rome, but most importantly, to sound a warning against the errors of Docetism whose advocates were seeking followers among the believers and, in many cases, causing division amongst them.2 Interestingly enough, it is from his persistent attacks against the teachings of the Docetists that we learn the major characteristics of the Bishop's theology, a theology which is decidedly christological in its orientation. -
Sophia: the Gnostic Heritage John F
Fall 2009 Sophia: the Gnostic Heritage John F. Nash Summary ther,” “Lord,” and so forth. Resistance has also increased to the custom of envisioning his article presents a brief history of God in any kind of anthropomorphic terms.2 TSophia, best known of the divine feminine Yet anthropomorphism is comforting to many individualities of the West. Under her Hebrew people, and the concept of a powerful God- name, Chokmah, Sophia emerged in late bibli- dess, complementing or even replacing the cal times. But it was the Gnostics of the early traditional masculine God, resonates with large Christian era who created the Sophia we rec- numbers of thinking people. ognize today. Sophia played a small but sig- nificant role in western mainstream Christian- Of all the anthropomorphized, feminine deities ity and a much larger role in Eastern Ortho- discussed today, Sophia is the most popular in doxy. Russian Orthodox theologians not only the West, to judge by the literature of feminist had personal experiences of Sophia but also theology, women’s studies, and New Age cul- shared important insights into how she related ture. The purpose of this article, then, is to to the Trinity and to the “invisible Church” present a brief review of the history and con- that transcends historical Christianity. The temporary relevance of Sophia in western article concludes with some remarks about the spirituality. Many questions remain concern- relevance of Sophia in modern spirituality. ing how Sophia can be reconciled with tradi- tional Christian doctrine. However, opportuni- Background ties also exist to integrate Sophia more firmly into the Trans-Himalayan teachings. -
Abraxas - Wikipedia, the Free Encyclopedia
Abraxas - Wikipedia, the free encyclopedia http://en.wikipedia.org/wiki/Abraxas Abraxas From Wikipedia, the free encyclopedia The word Abrasax (Gk. ΑΒΡΑΣΑΞ, which is far more Gnosticism common in the sources than the variant form Abraxas, ΑΒΡΑΞΑΣ) was a word of mystic meaning in the system of the Gnostic Basilides, being there applied to the “Great Archon” (Gk., megas archōn), the princeps of the This article is part of a series on Gnosticism 365 spheres (Gk., ouranoi).[1] In Gnostic cosmology, the 7 letters spelling its name represent each of the 7 History of Gnosticism classic planets—Sun, Moon, Mercury, Venus, Mars, Jupiter, and Saturn.[2] Early Gnosticism Syrian-Egyptic Gnosticism The word is found in Gnostic texts such as the Holy Gnosticism in modern times Book of the Great Invisible Spirit, and also appears in Proto-Gnostics the Greek Magical Papyri. It was engraved on certain Philo antique gemstones, called on that account Abrasax Simon Magus stones, which were used as amulets or charms. As the Cerinthus initial spelling on stones was 'Abrasax' (Αβρασαξ), the Valentinus spelling of 'Abraxas' seen today probably originates in Basilides the confusion made between the Greek letters Sigma and Xi in the Latin transliteration. The word may be Gnostic texts related to Abracadabra, although other explanations Gnostic Gospels exist. Nag Hammadi library Codex Tchacos There are similarities and differences between such Askew Codex figures in reports about Basilides' teaching, ancient Bruce Codex Gnostic texts, the larger Greco-Roman magical Gnosticism and the New Testament traditions, and modern magical and esoteric writings. Related articles Opinions abound on Abraxas, who in recent centuries has been claimed to be both an Egyptian god and a Gnosis Neoplatonism and Gnosticism demon.[3] The Swiss Psychologist Carl Jung wrote a Mandaeism short Gnostic treatise in 1916 called The Seven Sermons to the Dead, which called Abraxas a God Manichaeism higher than the Christian God and Devil, that combines Bosnian Church all opposites into one Being. -
BASILIDES the GNOSTIC Birger A. Pearson
MARJANEN_F2_1-31 6/10/08 7:44 PM Page 1 BASILIDES THE GNOSTIC Birger A. Pearson “Basilides the heresiarch was living in Alexandria; from him derive the Gnostics.” This is one of the items listed by Eusebius in his Chronicle for the sixteenth year of Emperor Hadrian’s reign (132 C.E.).1 This is the only mention in Eusebius’ Chronicle of any “Gnostics,”2 if, indeed, that terminology is his. If it is, Eusebius here credits Basilides with being the first “Gnostic,” founder, as it were, of what some of us still call “Gnosticism.”3 That Basilides was a “Gnostic” can hardly be doubted, but he certainly was not the first one. In what follows I shall assess the available sources for Basilides, discuss what I take to be his authentic teachings, and attempt to situate him and his teachings in the con- text of the history of ancient Gnosticism and in the early history of Alexandrian Christianity. I shall concentrate my discussion on Basilides himself, with only limited attention to what our sources tell us about teachings of his followers (the “Basilidians”). I cheerfully acknowl- edge here my indebtedness to recent work of scholars more knowl- edgeable in the subject than I, particularly Winfred Löhr’s magisterial 1 Basilides haeresiarches in Alexandria commoratur. A quo gnostici; for the text, see R. Helm, ed., Die Chronik des Hieronymus (vol. 7 of Eusebius Werke; ed. der Kommission für spä- tantike Religionsgeschichte der deutschen Akademie der Wissenschaften; 2nd ed.; GCS 47; Berlin: Akademie-Verlag, 1956), 201. ( Jerome’s Latin Chronicle is based on that of Eusebius, whose Greek original is lost.) Cf.