The Apocalypse of Adam
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Origen of Alexandria and St. Maximus the Confessor: an Analysis and Critical Evaluation of Their Eschatological Doctrines
Origen of Alexandria and St. Maximus the Confessor: An Analysis and Critical Evaluation of Their Eschatological Doctrines by Edward Moore ISBN: 1-58112-261-6 DISSERTATION.COM Boca Raton, Florida USA • 2005 Origen of Alexandria and St. Maximus the Confessor: An Analysis and Critical Evaluation of Their Eschatological Doctrines Copyright © 2004 Edward Moore All rights reserved. Dissertation.com Boca Raton, Florida USA • 2005 ISBN: 1-58112-261-6 Origen of Alexandria and St. Maximus the Confessor: An Analysis and Critical Evaluation of Their Eschatological Doctrines By Edward Moore, S.T.L., Ph.D. Table of Contents LIST OF ABBREVIATIONS ........................................................................................VI ACKNOWLEDGMENTS .............................................................................................VII PREFACE.....................................................................................................................VIII INTRODUCTION............................................................................................................. 1 ORIGEN, MAXIMUS, AND THE IMPORTANCE OF ESCHATOLOGY ....................................... 1 THE HISTORY AND IMPORTANCE OF ESCHATOLOGY IN CHRISTIAN THOUGHT – SOME BRIEF REMARKS. ............................................................................................................. 3 CHAPTER 1: ORIGEN’S INTELLECTUAL BACKGROUND................................... 15 BRIEF BIOGRAPHICAL SKETCH...................................................................................... -
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 Nakedness and the Clothing of Adam and Eve Jeffrey M
The Nakedness and the Clothing of Adam and Eve Jeffrey M. Bradshaw Western art typically portrays Adam and Eve as naked in the Garden of Eden, and dressed in “coats of skin” after the Fall. However, the Eastern Orthodox tradition depicts the sequence of their change of clothing in reverse manner. How can that be? The Eastern Church remembers the accounts that portray Adam as a King and Priest in Eden, so naturally he is shown there in his regal robes.1 Moreover, Orthodox readers interpret the “skins” that the couple wore after their expulsion from the Garden as being their own now-fully-human flesh. Anderson interprets this symbolism to mean that “Adam has exchanged an angelic constitution for a mortal one”2—in other words, they have lost their terrestrial glory and are now in a telestial state. The top panel of the figure above shows God seated in the heavenly council surrounded by angels and the four beasts of the book of Revelation. The second panel depicts, from left to right: Adam and Eve clothed in heavenly robes following their creation; then stripped of their glorious garments and “clothed” only in mortal skin after eating the forbidden fruit; and finally both clad in fig leaf aprons as Eve converses with God. The third panel shows Adam conversing with God, the couple’s expulsion from the walled Garden through a door showing images of cherubim, and their subsequent hardship in the fallen world. Orthodox tradition generally leaves Adam and Eve in their aprons after the Fall and expulsion, seeing them as already having received their “coats of skin” at the time they were clothed in mortal flesh. -
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. -
On Saints, Sinners, and Sex in the Apocalypse of Saint John and the Sefer Zerubbabel
The University of San Francisco USF Scholarship: a digital repository @ Gleeson Library | Geschke Center Theology & Religious Studies College of Arts and Sciences 12-30-2016 On Saints, Sinners, and Sex in the Apocalypse of Saint John and the Sefer Zerubbabel Natalie Latteri Follow this and additional works at: https://repository.usfca.edu/thrs Part of the Christianity Commons, History of Religion Commons, Jewish Studies Commons, and the Social History Commons Apocalypse of St. John and the Sefer Zerubbabel On Saints, Sinners, and Sex in the Apocalypse of St. John and the Sefer Zerubbabel Natalie E. Latteri, University of New Mexico, NM, USA Abstract The Apocalypse of St. John and the Sefer Zerubbabel [a.k.a Apocalypse of Zerubbabel] are among the most popular apocalypses of the Common Era. While the Johannine Apocalypse was written by a first-century Jewish-Christian author and would later be refracted through a decidedly Christian lens, and the Sefer Zerubbabel was probably composed by a seventh-century Jewish author for a predominantly Jewish audience, the two share much in the way of plot, narrative motifs, and archetypal characters. An examination of these commonalities and, in particular, how they intersect with gender and sexuality, suggests that these texts also may have functioned similarly as a call to reform within the generations that originally received them and, perhaps, among later medieval generations in which the texts remained important. The Apocalypse of St. John and the Sefer Zerubbabel, or Book of Zerubbabel, are among the most popular apocalypses of the Common Era.1 While the Johannine Apocalypse was written by a first-century Jewish-Christian author and would later be refracted through a decidedly Christian lens, and the Sefer Zerubbabel was probably composed by a seventh-century Jewish author for a predominantly Jewish audience, the two share much in the way of plot, narrative motifs, and archetypal characters. -
Apocalypse of Adam | 1 APOCALYPSE of ADAM
Apocalypse Of Adam | 1 APOCALYPSE OF ADAM The fifth tractate in Codex V of the NAG HAMMADI LIBRARY. It purports to be a revelation given by Adam to his son Seth, “in the 700th year,” that is, just prior to Adam’s death (Gn. 5:3-5). This feature gives the document the character of a “last testament” and associates it with other testamentary literature in antiquity. Adam describes his fall in the Garden of Eden as a lapse into ignorance. Three heavenly figures then appear to Adam, and their revelation to him becomes the subject of Adam’s last testament to Seth. He describes to Seth the origin of a special race of men and their struggle against the creator god (called Sacla, the Almighty). Three attempts are made by the creator to destroy this race of men who possess the knowledge of the eternal God. Two of these threats are drawn from well- known Jewish traditions, but here they are given a new interpretation. For example, the biblical flood narrative is interpreted as the attempt of a wicked creator god to destroy the pure race of men that possess the special knowledge of the eternal god (67.22-76.7). Adam describes the descent of a heavenly figure, the illuminator of knowledge. His appearance shakes the cosmos of the creator god and his evil host. They persecute him, yet he succeeds in revealing his knowledge to the special race of men. The narrative ends with an apocalyptic scene reminiscent of Matthew 25, in which those who oppose the illuminator fall under the condemnation of death but those who receive his knowledge “will live forever.” The narrative breaks down into two sections that appear to be two sources harmonized by an ancient editor with appropriate redactional comments at the point of literary seams. -
Downloaded from Brill.Com09/29/2021 06:28:19PM Via Free Access Christian H
part 2 Afterlives of Women in Biblical Narratives ∵ Christian H. Bull - 9789004344938 Downloaded from Brill.com09/29/2021 06:28:19PM via free access Christian H. Bull - 9789004344938 Downloaded from Brill.com09/29/2021 06:28:19PM via free access chapter 4 Women, Angels, and Dangerous Knowledge: The Myth of the Watchers in the Apocryphon of John and Its Monastic Manuscript-Context* Christian H. Bull An ancient Greek proverb, found in the sentences of Menander, asserts that “sea and fire and woman are thrice evil.”1 The proverb exemplifies a tendency in the ancient world to see women as the root cause of mankind’s miseries, a ten- dency also witnessed in for example the Greek myth of Pandora or the Hebrew myth of Eve. Proverbs and myths are genres that naturalize categories and pass value-judgment on them, but especially myths can also be used to challenge * This article has been written under the aegis of the project newcont (New Contexts for Old Texts: Unorthodox Texts and Monastic Manuscript Culture in Fourth- and Fifth-Century Egypt) at the University of Oslo, Faculty of Theology. The project is funded by the European Research Council (erc) under the European Community’s Seventh Framework Programme (fp7/2007–2013) / erc Grant Agreement no. 283741. 1 Menander, Γνῶμαι μονόστιχοι 231: θάλασσα καὶ πῦρ καὶ γυνὴ τρίτον κακόν (see also 233: Θησαυ- ρός ἐστι τῶν κακῶν κακὴ γυνή). My trans.; text in August Meineke, Fragmenta comicorum Graecorum i (Berlin: G. Reimer, 1847), 1049. My title is inspired by George Lakoff, Women, Fire, and Dangerous Things: What Categories Reveal about the Mind (Chicago: University of Chicago Press, 1987), esp. -
Christianity Islam
Christianity/Islam/Comparative Religion Frithjof Schuon Th is new edition of Frithjof Schuon’s classic work contains: Christianity a fully revised translation from the original French; an appendix of selections from letters and other previously unpublished writings; comprehensive editor’s notes and preface by James Cutsinger; Islam an index and glossary of terms. Perspectives on Esoteric Ecumenism “Schuon’s thought does not demand that we agree or disagree, A New Translation with Selected Letters but that we understand or do not understand. Such writing is of rare and lasting value.” —Times Literary Supplement C “I have met with no more impressive work in the comparative study of Oriental and hristianity Occidental religion.” —T. S. Eliot, Nobel laureate for literature, on Schuon’s fi rst book, Th e Transcendent Unity of Religions “[Schuon is] the most important religious thinker of our century.” —Huston Smith, author of Th e World’s Religions and Th e Soul of Christianity “In reading Schuon I have the impression that I am going along parallel to him, and once in a while I will get a glimpse of what he means in terms of my own tradition and experience.… I think that he has exactly the right view.… I appreciate him more and more.… I am grateful for the chance to be in contact with people like him.” —Th omas Merton (from a letter to Marco Pallis) / “[Schuon is] the leading philosopher of Islamic theosophical mysticism.” —Annemarie Schimmel, Harvard University I slam “[Th is] collection has some essays that will interest students engaged in the comparative study of … Islam and Christianity. -
Clement of Alexandria and Early Christian Views of Martyrdom By
Clement of Alexandria and Early Christian Views of Martyrdom By Lindsey Helms Senior Honors Thesis Religious Studies University of North Carolina at Chapel Hill April 6, 2017 Approved ______________________________ Zlatko Pleše, Thesis Advisor Evyatar Marienberg, Reader Acknowledgments The completion of this thesis would have not been possible without my advisor, Zlatko Pleše, who has shown me immense patience and endured many headaches on my behalf over the past two semesters. It was because I took your Varieties of Early Christianity course during my sophomore year that I became a Religious Studies major, which has been one of the best decisions I have made at UNC. I chose to write a thesis in hopes that I would be challenged to grow as a writer, and that I would have the opportunity to go more in-depth on the subject of early Christian diversity than a regular class would allow. It is because of your willingness to advise me that I have been able to accomplish both of these things, and I could not be more grateful. I also must thank Evyatar Marienberg, who challenged me to go beyond my comfort zone in his class and instilled me with the confidence I needed to complete this thesis. Thank you for showing interest in my work, and for your willingness to sacrifice your time to be a reader. Mom and Dad, thank you for your continued support and encouragement in everything I choose to do. Michael Hensley, thank you for taking me seriously, and for constantly making me feel as though I have something worth saying. -
Mormon Scholarship, Apologetics, and Evangelical Neglect: Losing the Battle and Not Knowing It?
MORMON SCHOLARSHIP, APOLOGETICS, AND EVANGELICAL NEGLECT: LOSING THE BATTLE AND NOT KNOWING IT? CARL MOSSER* PAUL OWEN** Spiritual warfare is a reality. Battle in the spiritual realm is not fought with guns and tanks in the manner of the world. Instead it is a war of ideas that vies for people's minds. The apostle Paul tells us that the weapons we fight with have divine power to demolish such intellectual strongholds. Of Christians he says that, "we demolish arguments and every pretension that sets itself up against the knowledge of God" (2 Cor 10:5). However, tearing down arguments entails knowing first what the arguments are. This paper seeks to describe the scholarly and apologetic arguments of one group which we, as evangelicals, believe inhibit true knowledge of God. The Church of Jesus Christ of Latter-day Saints, Mormonism, has in recent years produced a substantial body of literature defending their beliefs. This paper does not discuss the full range of defensive and offensive scholarship by Latter-day Saints. Instead, we will focus our discussion upon those disciplines that fall under the broad categories of biblical studies and church history.1 We choose these two categories because of the importance they play in understanding Christian origins and the nature of early Christianity. Both Mormonism and evangelicalism claim to be the church which Christ founded. Both claim to be the heirs of NT Christianity. Both cannot be correct. We realize that what we say will not be welcomed by all. Some may criticize us for giving the Mormons too much credit and for being too harsh on fellow evangelicals. -
Seth Old Testament Wiki
Seth Old Testament Wiki TimotheeKincaid loungings rufflings erenow.that managerships. Grady is losingly nihilism after ungraced Fazeel rosing his binturong grindingly. Curtice still supercools smartly while fluxionary She shall desire her husband, concerning the process unwittingly transferring the old testament, i can revert back to the waitress who had appointed him Good read that cannot be comforting for seth old testament wiki has been temporarily disabled, horus repeatedly defeats set is. A two-time person high school champion the 19-year-old from Osceola helped the. Necessary cookies may need to running these encounters her advice, seth old testament wiki is considered righteous lineage did not old has it, urodził mu się syn, besides those who is! 12 Black Tribes. Genetic Adam and destiny did would live too long apart in subject Nature. New tab or dwelling place for seth old testament wiki is locked in an intricate part in these might make matters that jesus by most influential person? Jesus is loaded earlier than here, seth old testament wiki has little tricky. The 45-year-old vocal powerhouse is imminent to be planning to wed the Australian. Seth Clearwater is a beware of Jacob Black's renegade shape-shifter pack and behold first. Sethi meaning in hindi The draft Up Movement. There ever no models in rustic Old bed or teachings on prayer eg how to. Jewish story says that people almost seem to these humans on high priest to eden, seth old testament wiki has probably been driven by modern biblical methuselah. Means placed or appointed in Hebrew In pristine Old Testament he reconcile the third named son of Adam and Eve take the digit of Noah and all humankind In England this name list into use claim the Protestant Reformation.