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Author: Grafiati
Published: 4 June 2021
Last updated: 20 February 2023

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1

Finlay, John. Hermetic light: Essays on the gnostic spirit in modern literature and thought. Santa Barbara: J. Daniel, 1994.

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2

Arapura, John G. Gnosis and the Question of Thought in Vedānta. Dordrecht: Springer Netherlands, 1986. http://dx.doi.org/10.1007/978-94-009-4339-1.

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3

Gnosis and the question of thought in Vedānta: Dialogue with the foundations. Dordrecht: M. Nijhoff, 1986.

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4

Modern gnosis and Zionism: The crisis of culture, life philosophy and Jewish national thought. New York: Routledge, 2012.

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5

McBride, Daniel Richard. The Egyptian foundations of gnostic thought. 1994.

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6

Scully, Jason. The East-Syriac Reception of Evagrius’s Gnostic Chapters. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198803584.003.0001.

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The first chapter demonstrates that even though Isaac quotes Evagrius throughout much of his writing, Isaac does not adopt Evagrius’s eschatological framework. In order to reach this conclusion, this chapter conducts a detailed comparison of two Syriac translations of the Gnostic Chapters, which is the Evagrian text that Isaac quotes most often. While the sixth-century Syriac version of the Gnostic Chapters includes a detailed eschatological consideration of the human soul in the future world, the fifth-century Syriac version is void of any distinctive eschatological framework. Since Isaac only used the fifth-century Syriac version of the Gnostic Chapters, he cannot have derived his eschatological framework from Evagrius. Rather, following Babai the Great, who established a framework for interpreting the fifth-century Syriac version of the Gnostic Chapters, Isaac interprets Evagrius’s Gnostic Chapters as a work describing the journey of asceticism.
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7

Barth, Markus, and Helmut Blanke. Colossians. Yale University Press, 1994. http://dx.doi.org/10.5040/9780300261714.

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The Apostle Paul’s Letter to the Colossians offers a valuable and intimate glimpse into the life of a fledgling Christian community as it struggled to define Christian doctrine and theology. Paul was prompted to write to the Colossian assembly when he heard that “false teachers” had joined the congregation and were advocating dangerous, non-Christian practices. In an effort to appear superior, these heretical teachers were luring Christians to exercise asceticism, moral rigorism, and esoteric rituals―hallmarks of other “mystery” and pagan cults. In his passionate letter, Paul denounces these extreme and elitist practices and firmly defends a life in Christ. He proclaims that pure, simple worship of Christ alone is the most powerful statement of faith. In their astute and lucid commentary, eminent New Testament scholars Markus Barth and Helmut Blanke re-create the turbulent age of the birth of Christianity and examine the myriad “outside” influences―from cold, rational Hellenistic philosophy to exclusive, ethereal Gnostic thought―that often threatened the evolution of Christian theology. Colossians not only provides a new and carefully balanced analysis of this pivotal New Testament text but also chronicles the development of Christian thought as it gradually spread throughout the Roman Empire.
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8

Barth, Markus, and Helmut Blanke. Colossians. Yale University Press, 1994. http://dx.doi.org/10.5040/9780300261714.

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The Apostle Paul’s Letter to the Colossians offers a valuable and intimate glimpse into the life of a fledgling Christian community as it struggled to define Christian doctrine and theology. Paul was prompted to write to the Colossian assembly when he heard that “false teachers” had joined the congregation and were advocating dangerous, non-Christian practices. In an effort to appear superior, these heretical teachers were luring Christians to exercise asceticism, moral rigorism, and esoteric rituals―hallmarks of other “mystery” and pagan cults. In his passionate letter, Paul denounces these extreme and elitist practices and firmly defends a life in Christ. He proclaims that pure, simple worship of Christ alone is the most powerful statement of faith. In their astute and lucid commentary, eminent New Testament scholars Markus Barth and Helmut Blanke re-create the turbulent age of the birth of Christianity and examine the myriad “outside” influences―from cold, rational Hellenistic philosophy to exclusive, ethereal Gnostic thought―that often threatened the evolution of Christian theology. Colossians not only provides a new and carefully balanced analysis of this pivotal New Testament text but also chronicles the development of Christian thought as it gradually spread throughout the Roman Empire.
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9

Arapura, John G. Gnosis and the Question of Thought in Vedanta: Dialogue with the Foundations. Springer, 2011.

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10

Hotam, Yotam. Modern Gnosis and Zionism: The Crisis of Culture, Life Philosophy and Jewish National Thought. Taylor & Francis Group, 2017.

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11

Hotam, Yotam. Modern Gnosis and Zionism: The Crisis of Culture, Life Philosophy and Jewish National Thought. Taylor & Francis Group, 2013.

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12

Hotam, Yotam. Modern Gnosis and Zionism: The Crisis of Culture, Life Philosophy and Jewish National Thought. Taylor & Francis Group, 2013.

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13

Burkitt, F. Crawford. Church and Gnosis: A Study of Christian Thought and Speculation in the Second Century. Wipf & Stock Publishers, 2007.

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14

Northern Gnosis: Thor, Baldr, and the Volsungs in the Thought of Freud and Jung. Spring Journal, 2005.

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15

Arapura, J. G. Gnosis and the Question of Thought in Vedānta: Dialogue with the Foundations. Springer, 2012.

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16

Hotam, Yotam. Modern Gnosis and Zionism: The Crisis of Culture, Life Philosophy and Jewish National Thought. Taylor & Francis Group, 2013.

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17

Burkitt, F. Crawford. Church and Gnosis: A Study of Christian Thought and Speculation in the Second Century 1932. Kessinger Publishing, LLC, 2004.

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18

Mudimbe, V. Y. The Invention of Africa: Gnosis, Philosophy and the Order of Knowledge (African systems of thought). James Currey Ltd, 1990.

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19

Burkitt, F. Crawford. Church and Gnosis: A Study of Christian Thought and Speculation in the Second Century 1932. Kessinger Publishing, LLC, 2004.

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20

Booth, David. The Crucible of God, the Final Message: Gnosis Thoughts of the End of Times. Long Trail Acres Publishing, 2005.

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21

Archibald, Marcelino. Strands of Esoteric Thought and Gnosis : Expand on the Existing Corpus of Teachings: The Language of Symbols. Independently Published, 2021.

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22

Burkitt, F. C. Church and Gnosis : A Study of Christian Thought and Speculation in the Second Century: The Morse Lectures For 1931. University of Cambridge ESOL Examinations, 2012.

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23

Lieu, Judith M., and Martinus C. de Boer, eds. The Oxford Handbook of Johannine Studies. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198739982.001.0001.

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The Oxford Handbook of Johannine Studies offers a comprehensive introduction to and discussion of contemporary study of the Gospel and Letters of John. The 24 chapters, all written by leading specialists in the field, cover the text and literary sources of the Johannine literature; its historical origins and context; and its conceptual background in Greek and Jewish thought, as well as its relationship to and reception among the Gnostics. Separate chapters discuss recent approaches to the Gospel and Letters from narrative, gender-related, ideological, and sociological perspectives, as well as their use of symbolism. The major Johannine theological themes are all discussed, including the role of ‘the Jews’, the attitude to Scripture and law, dualism, eschatology, the person and purpose of Jesus, the experience of eternal life and the Spirit, and ethics. The place of the Johannine literature in the church’s canon and the emergence of a commentary tradition close the volume. Each chapter gives a balanced overview of scholarly debate, while also offering a clearly presented response from the perspective of the author.
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24

Kalligas, Paul. Second Ennead. Translated by Elizabeth Key Fowden and Nicolas Pilavachi. Princeton University Press, 2017. http://dx.doi.org/10.23943/princeton/9780691154213.003.0003.

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This chapter presents the English translation of Paul Kalligas’s commentary on the second Enneads of Plotinus. The second Ennead deals with “natural philosophy, including the physical universe and subjects connected with it” (VP 24.37–39). Because Plotinus is generally thought to have had little interest in the workings of the sensible world, it is not surprising that this part of his work has attracted relatively little attention on the part of modern scholarship. However, a careful reading of its contents reveals its crucial importance for understanding his philosophy as a whole. The reason is that it includes a series of detailed studies in conceptual analysis, which may serve as a kind of toolbox for reading the rest of his work and for understanding its logical structure and architecture. And, after all, both his complex metaphysical theories and his detailed treatment of psychological issues are in the last analysis meant to provide explanations of the functioning of the world of our common, everyday experience. We thus also come to appreciate better the reasons for his conflict with the Gnostics, who refused to see the sensible world as anything but a place of depravity and corruption.
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