Pistis Sophia Translation (G.R.S. Mead)
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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. -
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. -
Gnostic Imagery from the Beginning of Our Era to Today Katherine Schaefers, MA
Gnostic Imagery from the Beginning of our Era to Today Katherine Schaefers, M.A. Go directly to the start of the text. Abstract Originally presented at the conference “Hidden in Plain Sight: The Influence of Western Esoteric Movements on Modern Thought,” this essay is an adaption, with additional updates and insights, from my 2004 Master’s thesis “Gnosticism: Towards an Archaeological Definition.” It endeavors to provide suggestions for the possible identification of “Gnostic” material culture, while taking on the question of why there are very few legitimately recognized artifacts from an early Christian period religious movement termed “Gnosticism” by later scholars. This study works to aid scholars in the iconographic identification of ancient Gnosticism, so that we may trace and evaluate symbolic meaning as the movement has continued up to the present day, and its effects on modern trends of thought and belief. The ancient and modern definitions of “Gnosis,” “Gnostic,” and “Gnosticism” are discussed, along with images illustrating possible Gnostic iconography. The concluding section will take a look at the symbols of two modern Gnostic movements, the Ecclesia Gnostica of Los Angeles, California headed by Dr. Stefan Heller and Novus Spiritus, established by Sylvia Browne. Imagerie gnostique du début de notre ère à aujourd’hui Katherine Schaefers, M.A. Résumé À l’origine présenté à la conférence « Dissimulé en pleine lumière: l’influence des mouvements ésotériques occidentaux sur la pensée moderne », cet essai est une adaptation de ma thèse de maîtrise de 2004 intitulée « gnosticisme : vers une définition archéologique », avec des mises à jour et des notions supplémentaires. C’est une tentative pour proposer des suggestions d’identification potentielle de culture matérielle « gnostique », tout en considérant la question du pourquoi il y a peu d’artefacts légitimement reconnus provenant de la période religieuse du début du christianisme, appelée « gnosticisme » plus tard par les érudits. -
THE GNOSTIC SOCIETY LIBRARY “The Nag Hammadi Library”
THE GNOSTIC SOCIETY LIBRARY “The Nag Hammadi Library” The “Nag Hammadi Library” is a collection of early Christian Gnostic texts discovered near the Egyptian town of Nag Hammadi, in 1945. Nag Hammadi library The Nag Hammadi library (popularly known as The Gnostic Gospels) is a collection of early Christian Gnostic texts discovered near the town of Nag Hammâdi in 1945. That year, twelve leather-bound papyrus codices buried in a sealed jar were found by a local peasant named Mohammed Ali. The writings in these codices comprised fifty-two mostly Gnostic tractates (treatises), but they also include three works belonging to the Corpus Hermeticum and a partial translation / alteration of Plato's “Republic”. In his "Introduction" to “The Nag Hammadi Library” in English, James Robinson suggests that these codices may have belonged to a nearby Pachomian monastery, and were buried after Bishop Athanasius condemned the uncritical use of non-canonical books in his Festal Letter of 367 AD. The contents of the codices were written in Coptic, though the works were probably all translations from Greek. The best-known of these works is probably the “Gospel of Thomas”, of which the “Nag Hammadi Codices” contain the only complete text. After the discovery it was recognized that fragments of these sayings of Jesus appeared in manuscripts discovered at Oxyrhynchus in 1898, and matching quotations were recognized in other early Christian sources. Subsequently, a 1st or 2nd century date of composition circa 80 AD for the lost Greek originals of the Gospel of Thomas has been proposed, though this is disputed by many if not the majority of biblical matter researchers. -
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. -
EARL 8/2 No. 2
ATTRIDGE/VALENTINIAN AND SETHIAN APOCALYPSES 173 Valentinian and Sethian Apocalyptic Traditions* HAROLD W. ATTRIDGE The paper reexamines the relationship between “apocalyptic” and “gnostic” traditions, on the assumption that global definitions of these phenomena are problematic. Valentinian and Sethian corpora in the Nag Hammadi collection display different appropriations of apocalyptic literary forms and conceptual schemes. Apart from a few late works with traces of Valentinian positions, this tradition largely ignores features characteristic of apocalyptic literature. Valentinian eschatology seems to be founded primarily on philosophical cosmology and psychology. Sethian texts preserve many features of Jewish revelatory literature, and many details associated with various eschatological schemes familiar from apocalyptic sources. The most extensive use of the characteristic “heavenly ascent” topos in Sethian literature, however, seems to be a third-century development, perhaps responding to contemporary forms of religious propaganda. It has been almost forty years since R. M. Grant made his famous, and frequently discussed, suggestion that Gnosticism was born out of disap- pointed apocalyptic hopes.1 While containing an element of truth, the very formulation seems curiously dated. At the end of the millennium we are much more aware of the difficulties of dealing with each term of *A version of this paper was presented to the joint session of the Nag Hammadi and Pseudepigrapha groups at the annual meeting of the Society of Biblical Literature in Orlando, November 22, 1998. The subject of the joint session was the relationship of “apocalyptic” and “Gnosticism.” 1. Robert M. Grant, Gnosticism and Early Christianity (New York: Columbia University Press, 1959; rev. ed. 1966), 27–38. -
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. -
Prefixed Generative Terms and the Untitled Treatise in The
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Humanities Commons Vigiliae Christianae Vigiliae Christianae 65 (2011) 311-328 brill.nl/vc Preserving the Divine: αὐτο- Prefixed Generative Terms and the Untitled Treatise in the Bruce Codex Ellen Muehlberger University of Michigan, 4163 Thayer Academic Building, 202 South Thayer Street Ann Arbor, MI 48104-1608 USA [email protected] Abstract In Greek literature from antiquity, there is a set of terms formed from verbs of origina- tion or generation and prefixed with αὐτο-, which are represented primarily in three types of literature prior to the fifth century: in the surviving fragments from Nume- nius, in apologetic histories which incorporate oracular statements about first gods, and in the reports about and examples of Sethian literature. By considering the range of transliterated words in the Coptic Untitled Treatise based upon αὐτο- prefixed generative terms from Greek, we can discern several of the traditions that underlie this text’s multiple, often competing, narratives about the structure and population of the divine world. Many of those traditions are also recorded in apologetic his - tories, and comparison with these shows that the Untitled Treatise is an example of a different mode of historical writing, one which is preservationist rather than explicitly persuasive. Keywords Untitled Treatise, historiography, apologetics, Sethian, Numenius Introduction The Untitled Treatise in the Bruce Codex is an enigmatic text—it is, quite literally, a puzzle on several levels. The condition of its physical survival is one issue: what scholars now call the Bruce Codex was purchased in 1796 as a set of seventy-eight unbound folios, many of which were marked by drawings, diagrams, and specially drawn letters. -
Gnosticism in Modern Times - Wikipedia, the Free Encyclo
Gnosticism in modern times - Wikipedia, the free encyclo... http://en.wikipedia.org/wiki/Gnosticism_in_modern_times Gnosticism in modern times From Wikipedia, the free encyclopedia Gnosticism includes a variety of religious movements, Gnosticism mostly Christian in nature, in the ancient Hellenistic society around the Mediterranean. Although origins are disputed, the period of activity for most of these movements flourished from approximately the time of the founding of Christianity This article is part of a series on Gnosticism until the fourth century when the writings and activities of groups deemed heretical or pagan were actively suppressed. The only information available on these History of Gnosticism movements for many centuries was the characterizations of Early Gnosticism those writing against them, and the few quotations Syrian-Egyptic Gnosticism preserved in such works. Gnosticism in modern tim es Proto-Gnostics The late 19th century saw the publication of popular sympathetic studies making use of recently rediscovered Philo source materials. In this period there was also revival of the Simon Magus Gnostic religious movement in France. The emergence of Cerinthus the Nag Hammadi library in 1945, greatly increased the Valentinus amount of source material available. Its translation into Basilides English and other modern languages in 1977, resulted in a Gnostic texts wide dissemination, and has as a result had observable Gnostic Gospels influence on several modern figures, and upon modern Nag Hammadi library Western culture in general. This article attempts to Codex Tchacos summarize those modern figures and movements that have Askew Codex been influenced by Gnosticism, both prior and subsequent Bruce Codex to the Nag Hammadi discovery. -
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 Gospel of Mary: Reclaiming Feminine Narratives Within Books Excluded from the Bible
The Gospel of Mary: Reclaiming Feminine Narratives Within Books Excluded from the Bible By Therasa Topete Jayne Lewis, Ph.D. Department of English Joseph McKenna, Ph.D. Department of History A thesis submitted in partial completion of the certification requirements for the Honors Program of the School of Humanities University of California, Irvine May 26, 2017 ii Acknowledgments I would like to thank the individuals and groups that have supported me through the year-long process of producing this thesis. I would like to thank the director of the School of Humanities Honors Program Professor Jayne Lewis. I have greatly appreciated your support and enthusiasm for my project. I am so grateful that you never gave up on me and continued to draw out my passion for this labor of love, especially when I could not see a way past the wall at times. Thank you. Thank you to my faculty advisor Joseph Mckenna who stepped in without a second thought to help me through the end of this process. I appreciate that you are always willing to greet me with a smile and engage in some of the most interesting conversations I have had in my three years at UCI. You are the best. Thank you to my peers in the humanities Honors program. Your encouragement and positive attitudes have been a source of inspiration, and I have appreciated the opportunity to engage in amazing intellectual discussions twice a week for the last two years. You are all amazing. Lastly, I would like to say a big thank you to my family.