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Dissertations / Theses on the topic 'Gnostic'

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

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1

Reynolds, Glen David. "Was George Fox a gnostic?" Thesis, University of Sunderland, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.399190.

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The critique of Quakerism made by John Owen (Puritan Vice-chancellor of Oxford University) in tracts published in 1655 and 1679 was that Quaker theology renewed aspects of Gnosticism, a theology interpreted by patristic commentators as a Christian heresy. Owen's comparison was confined to the Quaker concepts of Light and spiritual perfection (which Owen viewed as being similar to the nature and function of Gnostic revelatory knowledge). This thesis argues that Fox's theological message (and in particular his interpretation of the concept of revelatory Light) incorporated a remarkably similar soteriology and realised eschatology to that found in Valentinian Christian Gnosticism. Gnosis is defined (Chapter 1) as an individual's realisation, arising from revelatory knowledge and spiritual baptism (received in a Christian context from the redeemer figure of Christ) that a divine ontological component exists within the human body which needs to reunite with a consubstantial eternal heavenly Light/Christ. The soteriological and eschatological implications arising from Valentinian Gnostic revelation are therefore: supernatural reunion of the divine element in the individual with Christ (chapter 2) awakening the individual to their divinity, resulting in spiritual perfection and freedom from the power and temptation of sin on earth (chapter 3); 2. the consequential devaluation of calendrical time/events (as significant aspects of theological exegesis) in pursuance of an anti-cosmic/historical emphasis upon inward revelation, thus limiting the authority of a) Scripture and b) communion and baptism to the extent that they are historically particular outward rituals (chapter 4). Fox claimed to restore primitive Christianity, yet unconsciously renewed aspects of Valentinian Christian Gnosticism. His quest for divine union, perfection and a realised eschatology is readily transferable to the early Church context of Valentinian Gnosticism in which (in opposition to the authority of the developing orthodoxy) reunion with God is a realisable eschatological aim on earth. The concept of union with God is a "keystone" of Foxian theology and incorporates the use of "Light" in an eschatologically motivated metaphysical dynamic. Previous scholarship has generally emphasised "Light" and "union" in Fox's theology as merely ethically motivated concepts. The conclusions of this thesis place Fox's quest for divine union and perfection in a Valentinian context, as opposed to the purely apocalyptic framework identified in current research. The thesis detects similarities between the demise of Valentinian Gnosticism and the abandonment of a distinctive Valentinian theology in Fox's message. There is no evidence that Fox used or was influenced by Gnostic mythological texts, save for an isolated reference Fox makes to concepts found in Gnostic-Hermeticism. This fact, together with a difference in scriptural/sacramental exegesis between Fox and Valentinian Gnosticism and the Valentinian reservation of a postmortem element to eschatological completion, results in the thesis concluding that Foxian theology is not Gnostic per se but is nevertheless remarkably similar to Valentinian Gnosticism.
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2

Haar, Stephen Charles. "Simon Magus : the first Gnostic ? /." Berlin : W. de Gruyter, 2003. http://catalogue.bnf.fr/ark:/12148/cb39299594j.

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3

Gallagher, Peter. "Gnosis and intellect : Plotinus's corrections of some Gnostic misunderstandings of his theory of intellect." Thesis, King's College London (University of London), 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.300160.

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4

Kwon, Junghoo. "Gnostic behaviors in Irenaeus' Against heresies." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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5

Randolph, Ellen P. "Gnosticism, Transformation, and the Role of the Feminine in the Gnostic Mass of the Ecclesia Gnostica Catholica (E.G.C.)." FIU Digital Commons, 2014. http://digitalcommons.fiu.edu/etd/1686.

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The Gnostic Mass of the Ecclesia Gnostica Catholica (E.G.C.) suggests a heterosexual gender binary in which the female Priestess seated on the altar as the sexual and fertile image of the divine feminine is directed by the male Priest’s activity, desire and speech. The apparent contradiction between the empowered individual and the polarized gender role was examined by comparing the ritual symbolism of the feminine with the interpretations of four Priestesses and three Priests (three pairs plus one). Findings suggest that the Priestess’ role in the Gnostic Mass is associated with channeling, receptivity, womb, cup, and fertility, while the Priest’s role is associated with enthusiasm, activity, phallus, lance, and virility. Despite this strong gender duality, the Priestesses asserted that their role was personally and spiritually empowering, and they maintained heterosexual and polarized gendered roles are necessary in a transformative ritual which ultimately reveals the godlike unified individual.
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6

Konstantinovsky, Julia. "Evagrius Ponticus : the making of a gnostic." Thesis, University of Oxford, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.433365.

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7

Arvidsson, Karolin. "Gnostic elements in the Book of Mormon." Thesis, Högskolan i Gävle, Akademin för utbildning och ekonomi, 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-7017.

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In 1945 the Dead Sea Scrolls were found in Nag Hammadi; the founding consisted of Gnostic Gospels, the Gospels helped researcher to get a more correct view of the Gnostic Movement. In the beginning of the 19th century another founding was made, according to Joseph Smith an angel appeared from heaven giving him lost Christian Gospels on golden plates, later knows as the Book of Mormon. With the new Gospels Joseph Smith founded the Church of Jesus Christ of the Latter day Saints, also know as Mormonism. The thesis’ purpose has been to examine and do a literature analysis on the Book of Mormon, a recently new discovery, with secondary research on the Gnostic Gospels, also a recently new discovery. This paper will guide its reader through similarities between the two movements; with the overarching research question “What Gnostic elements can be found in the Book of Mormon?”. The first chapter will introduce the reader to the Book of Mormon and the Gnostic movement, in chapter two the research results will be displayed followed by the analysis, discussion and a conclusion that will take place in chapter three.
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8

Kaiser, Ursula Ulrike. "Die Hypostase der Archonten : (Nag-Hammadi-Codex II,4) /." Berlin [u.a.] : de Gruyter, 2006. http://deposit.ddb.de/cgi-bin/dokserv?id=2824265&prov=M&dok_var=1&dok_ext=htm.

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9

Porter, William Connor. "Gnostic themes in the fiction of Michael Tournier." Thesis, University of Ulster, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.241680.

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10

Brooks, Andrea. "The Not-So Gnostic Crisis: Encrateia in Exegesis." Scholarship @ Claremont, 2010. http://scholarship.claremont.edu/cgu_etd/107.

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How should Christians live so as to set them apart in manner of life from Jews? This is one of the first questions asked by early Christian exegetes as Christians sought separation from Judaism. 1 While it may seem like a simple and obvious question, it caused heated controversy from the second century well into the present. This struggle for orthodoxy, or an orthodox doctrine, connects to both Christianity within the teachings of Jesus, the Pauline epistles and pseudo-Pauline writings, as well as to the culture and philosophy of the East and West. Much of the debate finds itself being addressed in the broad question "how should a Christian live?" Out of this question came the development of asceticism, marking the beginnings of monasticism.
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11

Drennan, William. "Blake and Gnosis." Thesis, University of Liverpool, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.367814.

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12

Thorpe, Brian. "Discerning the contemporary gnostic spirit in the novels of Robertson Davies." Thesis, McGill University, 1989. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=75993.

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This dissertation is intended to demonstrate the presence of a contemporary gnostic spirit in the novels of Robertson Davies.
The dominance of Protestant puritanism in English Canadian culture is a frequent theme in the literature of the nation. In his writing, Robertson Davies counters the repressive dynamics of a society shaped by puritanism with an appeal to an alternate vision. This vision, which places greater value on self-knowledge, bears a strong affinity to the precepts of the ancient gnostics.
Davies' critique of an English Canadian context which appears to place higher value on morality than on spiritual adventures can be compared to the gnostic rejection of the material world in favour of knowledge of the inner self in relation to the divine.
The commitment to gnosis as a means of escape from a repressive environment to one of spiritual freedom is another mark of the connection between Davies' novels and the gnostic spirit.
The presence of revealer figures who initiate their hearers into the way of gnosis is found in both the writings of the ancient gnostics and in the novels of Robertson Davies.
Davies' treatment of the concepts of dualism, the nature of evil and human destiny bears a closer relationship to the ideas found in gnostic literature than to the doctrines of Judeo-Christian orthodoxy.
Finally, Davies' emphasis on the importance of the individual in the quest for self-knowledge reflects a gnostic suspicion of communal values.
The identification of the relationship between Davies' writing and the spirit of gnosticism provides a good case study of the way in which theological notions influence and are influenced by a particular cultural context.
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13

Kaler, Michael. "An Investigation of the Coptic Gnostic, Apocalypse of Paul and its Context." Thesis, Université Laval, 2006. http://www.theses.ulaval.ca/2006/23774/23774.pdf.

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14

Harrigle, Gregory George. "Understanding wisdom secretly "Gnostic thought forms" in second century orthodoxy and heresy /." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p015-0483.

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15

Logan, A. H. B. "Gnostic truth and christian heresy : a study in the history of gnosticism /." Edinburgh : T&T Clark, 1996. http://catalogue.bnf.fr/ark:/12148/cb375129680.

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16

Penz, Isolde. "Wege zum Göttlichen : die Sehnsucht nach dem Einssein mit dem Göttlichen in Mythos, Gnosis, Logos und im Evangelium nach Johannes /." Wien : Lit, 2006. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=015565478&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.

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17

Givens, David. "Misogynous or misunderstood? : a false dichotomy for understanding women's roles in gnostic writings." Honors in the Major Thesis, University of Central Florida, 2007. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/1082.

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This item is only available in print in the UCF Libraries. If this is your Honors Thesis, you can help us make it available online for use by researchers around the world by following the instructions on the distribution consent form at http://library.ucf.edu/Systems/DigitalInitiatives/DigitalCollections/InternetDistributionConsentAgreementForm.pdf You may also contact the project coordinator, Kerri Bottorff, at kerri.bottorff@ucf.edu for more information.
Bachelors
Arts and Humanities
Religious Studies
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18

Brownell, Richard R. "A new look at 1 John via the proto-Gnostic concept of Satan." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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19

Miller, Ryan Edward. "The Gospel according to Grace, gnostic heresy as narrative strategy in Margaret Atwood's Alias Grace." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ61470.pdf.

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20

Geyer, Christopher Scott. "Is Thomas gnostic? a comparison of doctrines in the Gospel of Thomas to early gnosticism /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p001-1183.

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21

Marvell, Leon, of Western Sydney Hawkesbury University, Faculty of Social Inquiry, and School of Humanities. "Hermes Recidivus: a postmodern reading of the recrudescence of the Hermetic imaginary." THESIS_FSI_HUM_Marvell_L.xml, 1998. http://handle.uws.edu.au:8081/1959.7/114.

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It is proposed that there exist unmistakable resonances of the Hermetic world-view in much of the science of the modern period. Hermes Recidivus examines key figurations operating within both the imaginaries of Hermeticism and modern(ist) science with a view to developing a postmodern critical position in regard to the discourse of the modernist scientific project. It is proposed that a re-examination of the notions surrounding these key figurations may provide new hermeneutical tools, and that the imaginary of Hermeticism represents a potentially rich resource from which to develop alternative modes of critical enquiry. It is furthermore proposed that the mechanism by which these Hermetic resonances are perpetuated within the discourse of modernist science takes the form of a logic of the imaginary associated with key figurations within Hermeticism. Certain figural elements associated with the Hermetic imaginary seem to possess a constancy that travels across temporal and disciplinary barriers, encouraging the assumption that these figures are central organising principles within both Hermeticism and modern science. Specifically these figurations are those of the anima mundi and the Gnostic 'alien light' or spintheros. It is proposed that these figurations take the form of 'ideal objects' within both the discourses of Hermeticism and modernist science. The individual chapters respectively examine the relevance of the Hermetic imaginary to Artificial Intelligence research and cybernetic theory; occidental and oriental traditions of the 'subtle body' and their relevance to developing a postmodern perspective on the question of mind-body dualism; the 'metaphysical geometry' of key figures within the Hermetic and Kabbalistic traditions and their resonances within mathematical 'catastrophe theory' as developed by Rene Thom; the Hermetic alchemy of Robbert Fludd as revealed in his text Truth's Golden Harrow, and its relevance in regard to the subject-object split of modern(ist) scientific consciousness and, finally, the influence of Kabbalistic and Hermetic figuration on the development of Leibniz's monadological philosophy and on the notion of the 'field' in contemporary physical theory
Doctor of Philosophy (PhD)
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22

Elley, Benjamin. "The New Gnostics: The Semiotics of the Hipster." Thesis, University of Canterbury. School of Language, Social and Political Sciences, 2014. http://hdl.handle.net/10092/9175.

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This thesis forms a sociological investigation of the ‘hipster’ subculture that has grown in importance in recent years. Using the methodology of semiotic analysis, it examines the trends and themes shown by the images that hipsters post on the microblogging website Tumblr, as well as analysing hipster journalism, texts and companies. This communication is conceptualised with reference to Jean Baudrillard’s theory of hyperreality in order to show that hipsters communicate in a way that distorts the perception of real space and results in the abstraction of the meaning of ideas like “global” and “local”. It also explores the importance of secret knowledge in a community that manages to be both secretive and extremely open, comparing this example with the historical case of the Beat Generation, who hipsters have adopted as their progenitors, and discusses how their influence drives the hipster to view the world as a literary text to be re-read and re-interpreted.
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23

Andersson, Robert. "Of chaos and internal fire : the quest for nothingness by lyrical manifestations of re-interpreted Gnostic thought." Thesis, Högskolan i Gävle, Avdelningen för kultur-, religions- och utbildningsvetenskap, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-11443.

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This essay researches the prevalence of Gnostic influences in contemporary music lyrics, more exclusively within the context of the extreme metal scene. A resurgence of such topics has also been evident in contemporary music; not surprisingly, as music in general is part of the foundations of culture, and in a wider aspect, of society at large. The essay is performed using a hermeneutic method, interpreting music lyrics and discussing them from a background of cultural and religious theory. The purposes of researching the influences of Gnosticism in this environment are to determine the presence of Gnostic thought in extreme metal lyrics, research the eventual re-interpretations of historical sources of Gnosticism, and to discuss the acknowledged Gnostic influences in the displayed art form in a contemporary cultural perspective, related to cultural aspects such as secularization, modernity and globalization. Sources include music lyrics appropriate to the subject matter at hand as well as previously published interviews. The results of the investigation demonstrate that there are multiple interpretations of Gnostic thought apparent in extreme metal lyrics, varying from slight re-interpretations to more extensive ones, as apparent in what is identified as a chaos-gnostic current. The Gnostic material has in the latter scenario been integrated into an originally satanic worldview and as a result has become a major part of the chaos-gnostic belief system. The chaos-gnostic current has appeared in a highly secular surrounding, and the results of the essay propose that a secular surrounding can breed elements of trangression within individuals, leading to the resurgence of oppositional counter-cultural characteristics and an awakening of alternative spirituality with oppositional overtones.
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24

Hannold, Boyd Andrew. "Jude in the Middle: How the Epistle of Jude Illustrates Gnostic Ties With Jewish Apocalypticism Through Early Christianity." Diss., Temple University Libraries, 2009. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/36471.

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Religion
Ph.D.
In the mid 1990's, Aarhus University's Per Bilde detailed a new hypothesis of how Judaism, Christianity and Gnosticism were connected. Bilde suggested that Christianity acted as a catalyst, propelling Jewish Apocalypticism into Gnosticism. This dissertation applies the epistle of Jude to Per Bilde's theory. Although Bilde is not the first to posit Judaism as a factor in the emergence of Gnosticism, his theory is unique in attempting to frame that connection in terms of a religious continuum. Jewish Apocalypticism, early Christianity, and Gnosticism represent three stages in a continual religio-historical development in which Gnosticism became the logical conclusion. I propose that Bilde is essentially correct and that the epistle of Jude is written evidence that the author of the epistle experiences the phenomena. The author of Jude (from this point on referred to as Jude) sits in the middle of Bilde's progression and may be the most perceptive of New Testament writers in responding to the crisis. He looks behind to see the Jewish association with the Christ followers and seeks to maintain it. He looks forward to what he perceives as a shift from early orthodoxy and battles that shift. My thesis is to use the text of the epistle of Jude to uncover its historical situation. I posit that it portrays an early church leader grounded in Jewish Apocalypticism and facing the beginnings of a new "heretical" movement. This is a thesis of connections, and the work lies in using the epistle of Jude to illustrate those connections. This study is significant in two respects. First, it will clarify background issues of Jude. Earlier scrutiny of Jude focused on its unique aspects, such as Jude's use of the non-canonical texts of 1 Enoch and the Testament of Moses. More recent scholarship has centered on the literary and rhetorical analysis of the text. I will concentrate on using the text of Jude within the context of this theory in order to determine a clearer view of the historical setting in which Jude wrote. Second, this work will further the theory of connections between Jewish Apocalypticism, early Christianity, and Gnosticism. Although much work has been done to validate the connections between Judaism and Gnosticism, less has been done specifically with regard to Jewish Apocalypticism and even less with Per Bilde's theory of the critical middle role of early Christianity. And no one has used Jude in this particular discussion.
Temple University--Theses
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25

Linde, Fabian. "The Spirit of Revolt : Nikolai Berdiaev's Existential Gnosticism." Doctoral thesis, Stockholms universitet, Slaviska institutionen, 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-47137.

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This thesis is a study of the Russian religious philosopher Nikolai Berdiaev (1874-1948). The aim of the thesis is to re-examine the alleged gnostic subtext in Berdiaev’s thought by exploring a number of interrelated motifs in his world outlook, teaching on man and theory of knowledge. The method employed is a close reading of Berdiaev's philosophical and autobiographical writings. In order to establish which motifs should be examined, how they are to be understood and the manner in which they are interconnected, a scrutiny is made of Hans Jonas’s phenomenological elucidation of ancient Gnosticism. A synthetic conception labelled Jonasian Gnosticism is proposed as the interpretive framework, in order to provide a unitary and consistent heuristic tool with which to investigate the topic, and to distinguish the specific proposed representation of Gnosticism from other existing ones. A chapter is devoted to an analysis of the concept of gnosis as employed by Berdiaev. Another key notion taken from the Jonasian framework is that of demundanization, which denotes among other things a rejectionary attitude towards the world grounded in a negative experience of evil and suffering. Varieties of dualism as well as Berdiaev’s doctrine of the human spirit’s otherworldly origin and non-belonging in the world, constitute other issues that are examined. In addition, both Berdiaev’s assessment of historical Gnosticism and his view of a gnostic return in modern times are examined. The study demonstrates the complexity of Berdiaev’s attitude towards the classic Gnostics, and his attempt to denounce Gnosticism while at the same time making a case for a Christian gnosis. The results suggest both affinities and divergences in the relationship between Berdiaev’s thought and Jonasian Gnosticism. Even though the doctrinal standpoints diverge on crucial points, it is argued that a suggestive affinity nevertheless exists in the shared existential attitude towards self and world.
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26

Steenberg, M. C. "Cosmic anthropology : Genesis 1-11 in Irenaeus of Lyons with special reference to Justin, Theophilus and select Gnostic contemporaries." Thesis, University of Oxford, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.402821.

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27

Owen, Rachel D. "Mary of Magdala: The Evolution of an Image." Digital Archive @ GSU, 2007. http://digitalarchive.gsu.edu/rs_theses/5.

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Mary of Magdala: The Evolution of an Image by Rachel Owen Under the Direction of Louis A. Ruprecht, Jr. ABSTRACT In this study, Mary of Magdala will be presented as a cumulative character consisting of multiple layers rather than as a concrete historical figure, for this allows one to see the opaque connections between her divergent textual and traditional (medieval) images. The “historical” Mary does, however, find a place here--she is presented only as a persistent early Christian belief in the veracity of her figure, and as the foundation for both the textual and traditional Mary. In light of this, the textual, the “historical,” and the medieval will be examined as these comprise the materials out of which Mary’s cumulative layers were made--the understanding of one aids in the understanding of another. Ultimately, this study will examine the many layers of Mary’s character in hopes that the contradictions existing between the “historical,” the textual, and the traditional will diminish, thus giving equal consideration to all. INDEX WORDS: Mary of Magdala, Canonical texts, Gnostic texts, Medieval saint, Apostles, Saint Mary Magdalene, Early Christianity
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28

Drayton, James Michael. "Pachomius as Discovered in the Worlds of 4th Century Christian Egypt, Pachomian Literature and Pachomian Monasticism: A Figure of History or Hagiography?" Thesis, The University of Sydney, 2002. http://hdl.handle.net/2123/481.

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29

Drayton, James Michael. "Pachomius as Discovered in the Worlds of 4th Century Christian Egypt, Pachomian Literature and Pachomian Monasticism: A Figure of History or Hagiography?" University of Sydney. Religious Studies, 2002. http://hdl.handle.net/2123/481.

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30

Moriya, Tatiana Kiyomi [UNESP]. "O evangelho de Maria e a participação feminina nas comunidades gnósticas cristãs do II século." Universidade Estadual Paulista (UNESP), 2008. http://hdl.handle.net/11449/93310.

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Made available in DSpace on 2014-06-11T19:26:34Z (GMT). No. of bitstreams: 0 Previous issue date: 2008-02-28Bitstream added on 2014-06-13T20:15:16Z : No. of bitstreams: 1 moriya_tk_me_assis.pdf: 501928 bytes, checksum: 184bca929388b15cb10c3f08f3aaad4d (MD5)
Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)
Com a descoberta dos escritos gnósticos, popularmente conhecidos como biblioteca de Nag Hammadi, os estudos do cristianismo primitivo encontraram uma nova fonte de informações, e principalmente, de idéias. A concepção de um cristianismo homogêneo no séc. II acabou sendo ultrapassada, tendo em vista a diversidade de pensamento que o gnosticismo cristão traz em si. Formas diversas de se vivenciar a fé cristã foram encontradas em tais escritos, como é o caso do evangelho de Maria, que leva o nome de uma figura enigmática do movimento cristão, Maria Madalena. O presente trabalho procura verificar os elementos que constituem esta nova forma de se viver a práxis cristã, inclusive com a possível participação feminina. O papel social da mulher no cristianismo traz em si uma história de lutas e silêncios, vivência e exclusão. Com o auxilio do movimento feminista e seus desdobramentos nas ciências humanas, nos estudos de gênero e na teologia feminista por exemplos, procura-se reconstruir esta história, trazendo à superfície as vivências de mulheres cristãs no caminho para a realização de sua fé.
With the discover of the Nag Hammadi´s library and the gnostics writings, the Early Christianity studies had found a new information source, and specially, of ideas. The conception of a monolithic christianity in the second century, has been overpassed, in face of the variety of thoughts that the christian gnosticism brings on itself. Different ways of living the christian faith, has been found on this writings, like the gospel of Mary, who takes the name of a enigmatic character of Eartly Christian moviment, Mary Magdalene. This work intents to verify the constitucional elements of this new way of living the christian praxis, including the possibility of feminine actuation. The social role of women on christianity, brings on itself a history of silences and contests, exclusion and participation. With the assistance of the feminist moviment and it´s development on the human sciences, gender studies and feminist theology, we search to reconstruct this history, bringing to the surface, the christian women´s experiences on their path to the achievement of their faith.
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Cadenhead, John Morgan. "The Significance of Jesus' Healing Miracles: A Study of their Role in the Synoptic Gospels and their Importance to Early Christianity." Digital Archive @ GSU, 2008. http://digitalarchive.gsu.edu/rs_theses/18.

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This essay examines the healing miracles of Jesus as described by the Synoptic Gospels and posits that the appeal of the Synoptics over non-canonical texts can partially be found in the former’s focus on these physical healing miracles. The essay argues that the idea that one can be healed of physical pain through faith is a varied theme in the Synoptics and a strong motivator to bring an interest in early Christianity, especially during a time of persecution. Further, this essay considers Gnostic Gospels and their relative lack of healing miracles to expand upon a theory put forth by Elaine Pagels, namely that the early church declared Gnostic texts to be heretical in part because they did not cater to the basic needs of the people as the Synoptics did.
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32

CHIAPPARINI, GIULIANO. "GLI "EXCERPTA EX THEODOTO" DI CLEMENTE ALESSANDRINO Introduzione, testo, traduzione e commento." Doctoral thesis, Università Cattolica del Sacro Cuore, 2017. http://hdl.handle.net/10280/19301.

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L'opera presenta una nuova edizione critica del testo greco degli "Estratti da Teodoto" di Clemente Alessandrino oltre alla prima traduzione italiana completa. Alcuni capitoli introduttivi e un esteso commento permettono di apprezzare la ricchezza di contenuti di questa fonte di inizio III sec. per lo studio dello gnosticismo, letteratura cristiana antica, patristica e storia del dogma. Gli "Estratti da Teodoto" non sono una raccolta di frammenti originali copiati da fonti gnostiche principalmente valentiniane, come si crede abitualmente. Ad un'analisi approfondita essi appaiono come una collezione di tredici frammenti tratti dalle "Ipotiposi", un'opera perduta di Clemente. La natura e il contenuto di questi frammenti mostrano che la tradizionale suddivisione degli ETh in quattro sezioni (Sagnard) non è ricevibile. Deve pure essere abbandonato il tentativo di individuare precisamente le parti 'valentiniane' e 'clementine'. Clemente riporta raramente citazioni letterali tratte dalle sue fonti, mentre molto spesso presenta le dottrine 'eterodosse' in modo indiretto, proponendo delle sintesi ('epitomes'). Nella prima parte degli ETh Clemente presenta e discute soprattutto dottrine valentiniane, probabilmente 'orientali'. Tuttavia, a partire principalmente dal frammento 11 illustra il pensiero di Teodoto. Costui sembra abbia sviluppato e modificato dottrine del valentinianesimo 'occidentale', come dimostra il confronto con la 'Grande Notizia' di Ireneo.
The work presents a new critical edition of the greek text of "Excerpta ex Theodoto" of Clement of Alexandria together with the first complete Italian translation. Some introductory chapters and an extensive commentary allow you to appreciate the richness of the contents of this early third century source for the study of Gnosticism, ancient Christian literature, patristic and history of dogma. The ETh are not a collection of original fragments copied from Gnostic sources mainly valentinian, as believed to routinely. For an in-depth analysis they appear to be a compilation of thirteen fragments from "Hypotyposeis", lost work of Clement. The nature and extent of these fragments show that the traditional division of the ETh in four sections is unacceptable. It must also be abandoned the attempt to accurately identify 'valentinian' and 'clementinian' parts. Clement shows a few quotes verbatim from his sources. Very often shows 'heterodox' doctrines indirectly proposing summaries ('epitomes'). In the first part of the collection Clement presents and discusses especially valentinian doctrines, probably 'eastern'. Instead, starting mainly from the fragment 11, he presents the Theodotus thought. He seems develope and modify doctrines of 'western' valentinianism, as demonstrated by the comparison with the 'Great Notice' of Irenaeus.
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33

Bernat, Haskell M. "The spirit of Judaism through Talmud and Midrash complemented by Christian, gnostic, and Islamic texts, a curricululm for a doctor of ministry program in a protestant interdenominational seminary." Theological Research Exchange Network (TREN) Theological Research Exchange Network (TREN) Access this title online, 2008. http://www.tren.com.

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34

Moriya, Tatiana Kiyomi. "O evangelho de Maria e a participação feminina nas comunidades gnósticas cristãs do II século /." Assis : [s.n.], 2008. http://hdl.handle.net/11449/93310.

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Orientador: Ivan Esperança Rocha
Banca: José Adriano Filho
Banca: Andrea Lúcia Dorini de Oliveira Carvalho
Resumo: Com a descoberta dos escritos gnósticos, popularmente conhecidos como biblioteca de Nag Hammadi, os estudos do cristianismo primitivo encontraram uma nova fonte de informações, e principalmente, de idéias. A concepção de um cristianismo homogêneo no séc. II acabou sendo ultrapassada, tendo em vista a diversidade de pensamento que o gnosticismo cristão traz em si. Formas diversas de se vivenciar a fé cristã foram encontradas em tais escritos, como é o caso do evangelho de Maria, que leva o nome de uma figura enigmática do movimento cristão, Maria Madalena. O presente trabalho procura verificar os elementos que constituem esta nova forma de se viver a práxis cristã, inclusive com a possível participação feminina. O papel social da mulher no cristianismo traz em si uma história de lutas e silêncios, vivência e exclusão. Com o auxilio do movimento feminista e seus desdobramentos nas ciências humanas, nos estudos de gênero e na teologia feminista por exemplos, procura-se reconstruir esta história, trazendo à superfície as vivências de mulheres cristãs no caminho para a realização de sua fé.
Abstract: With the discover of the Nag Hammadi's library and the gnostics writings, the Early Christianity studies had found a new information source, and specially, of ideas. The conception of a monolithic christianity in the second century, has been overpassed, in face of the variety of thoughts that the christian gnosticism brings on itself. Different ways of living the christian faith, has been found on this writings, like the gospel of Mary, who takes the name of a enigmatic character of Eartly Christian moviment, Mary Magdalene. This work intents to verify the constitucional elements of this new way of living the christian praxis, including the possibility of feminine actuation. The social role of women on christianity, brings on itself a history of silences and contests, exclusion and participation. With the assistance of the feminist moviment and it's development on the human sciences, gender studies and feminist theology, we search to reconstruct this history, bringing to the surface, the christian women's experiences on their path to the achievement of their faith.
Mestre
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35

Twigg, Matthew. "Becoming Paul, becoming Christ : the Nag Hammadi 'Apocalypse of Paul' (NHC v,2) in its Valentinian context." Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:1df4c390-28fa-4861-9a7d-a96779c1364c.

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This thesis seeks to demonstrate the Apocalypse of Paul's position within the broader Valentinian literary corpus from the Nag Hammadi codices. Previous scholars, notably William Murdock and Michael Kaler, have gestured in this direction, but no attempt has been made to systematically situate the Apocalypse of Paul in relation to other Valentinian sources. Quite possibly this desideratum exists because although the Apocalypse of Paul's debt to Jewish apocalypticism is self-evident, scholars of Valentinianism have generally neglected those ideas in Valentinian literature which are derived ultimately from Judaism, often received via Paul or other New Testament writers. These would include the notion of the Name of God as a saving power, even a soteriological agent, and the image of a surrogate heavenly temple through which favoured adepts may ascend in the present. These come to be combined in Valentinian thought through a high-priestly Christology in which it is by virtue of bearing the Divine Name that one may enter this ideal temple in the fashion of the old Jewish high priest, and now Christ. On the other hand, Valentinians downgrade the biblical creator-God to the level of an imperfect demiurge, placing him in an inferior heavenly temple while supplanting the Pleroma atop him as the true spiritual temple housing the Father of Christ. The development of this constellation of ideas is traced principally from Valentinus himself, through the Gospel of Truth and the Excerpts from Theodotus, to the Gospel of Philip, where it receives its most extensive explication. It is argued that the Apocalypse of Paul consciously builds on this intellectual current using the apostle's image in order to construct an ideal authoritative account of how such ascent ought to appear among Valentinian initiates and thereby contribute to the rhetorical and psychological construction of future experiences among the elect community.
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36

Bergström, Eirini. "The journey of the Valentinian hero - Outlining the imaginative world of early Christian apocalyptic narratives : A comparative study of the Apocalypse of Paul (NHC V, 2)and the First Apocalypse of James (NHC V, 3 & TC 2)." Thesis, Mittuniversitetet, Institutionen för humaniora och samhällsvetenskap, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:miun:diva-37709.

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Background: This thesis aims to show that the narratives of the Nag Hammadi Apocalypse of Pauland First Apocalypse of James are written for a Valentinian audience. The purpose is to broaden the field of research on Valentinianism by showing how the authors and their implied readers composed and perceived the texts in question. Method: Comparing the mythological language of the two narratives and their description of a hero’s journey in a transcendent reality it is possible to disentangle the Valentinian material from the imaginative world of the reader, a world consisted of ancient Egyptian and Greek mythology as well as Jewish apocalypticism and early Christian legends and traditions. The texts are also compared with new research in the field, other related Valentinian scriptures, the New Testament, and Christian Apocrypha. Results: The texts are pseudepigraphic and written within a Jewish apocalyptic genre sometime during the late second or early third century. The symbolism and the diverse metaphors of the narratives indicate that the texts incorporate a specific soteriological message through embedded Valentinian mythology. The implied reader is to understand that the material world is an illusion and that the purpose of the initiate is to awaken the mind and acquire knowledge about the truth. By doing so the redemption of the believer’s spirit from its human body and soul leads to the spirits reunion with God. Conclusion: The analysis of the texts points toward the fact that the narratives could very well have been used for catechetical or other educational purposes within a Valentinian community. The language and form of the two narratives fit to serve this purpose. In many ways, the reader has to be initiated within a Valentinian context in order to grasp the intended message.

Godkännande datum 2019-06-10

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37

Edwards, M. J. "Plotinus and the Gnostics." Thesis, University of Oxford, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.381861.

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38

Magnusson, Jörgen. "Rethinking the Gospel of Truth : A Study of its Eastern Valentinian Setting." Doctoral thesis, Uppsala University, History of Religions, 2006. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-7092.

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Already in the second century, the Church Father Irenaeus warned against reading the Gospel of Truth that was used among the so-called Valentinians. For more than one and a half millennium GospTruth was lost until in the 1950s a Coptic text was discovered that could be a translation of that work both loved and hated.

Since the discovery scholars have tried to determine whether the Coptic text represents the one mentioned by Irenaeus, and whether its author might even be the famous Gnostic teacher Valentinus of Alexandria.

The text is very complex and the present study the first attempt to use text linguistic tools for analysing GospTruth. A new and sometimes radically different translation is presented, and an hypothesis of date of redaction and authorship is put forward. Previously Gnostic texts have usually been read in light of the reports of the Church Fathers. In this study an attempt is made to detect topics that were interesting for the Valentinians and that have so far been neglected. The analysis presents a new ethical debate among early Christians regarding the Biblical law, and a hypothesis of how the author of GospTruth wanted his or her community to act towards the neighbouring communities is elaborated. In addition my investigation draws attention to an interpretation of the crucifixion that seems to have distinguished Valentinians from others.

For a long time scholars depicted the Gnostics as evil opponents to the church. During the last decades this view has been criticized, and today many scholars abandon the term Gnostic altogether, and instead only use the term Christian. In my opinion such an approach risks to conceal the unique features of Valentinianism, and the results of the present study will hopefully shed new light on a branch of Christianity which still is relatively unexplored.

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39

Gunnarsson, Kent. "Den kristna gnosticismens återkomst : ett studium av Ulf Ekmans teologi." Doctoral thesis, Umeå University, Religious Studies, 2004. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-289.

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The thesis, The Return of Christian Gnosticism. An Investigation of the Theology of Ulf Ekman, is divided into two main sections. In the first section I address the question of what can be seen as characteristic of modern Gnosticism. This section also performs a preparatory function for the second section which contains the primary focus of the thesis, namely an analysis of Ulf Ekman’s theology and an investigation as to whether this theology can be regarded as a modern expression of Gnostic ideas. The first section of the thesis thus creates a platform which is later used to provide answers for the questions found in the second section. In the final chapter of the thesis I shall also relate Ekman’s theology more generally to a neo-Gnostic intellectual climate.

In the second section of the thesis I investigate the extent to which Ekman’s theology, which is closely related to international, primarily American, religious movements, contains veins of Gnosticism. I discuss in the background of ideas behind the American religious movement’s theology. Kenyon is reckoned to be the American movement’s founder and he is considered Ekman’s most significant spiritual father. I also discuss briefly how Gnostic thinking has contributed in various ways to the ideas of romanticism. I return to this theme in the concluding chapter of the thesis where I reflect on Gnostic traditions and ideas, and their presence in our culture. Then I present Ekman’s main theological thoughts. The focal point of the thesis is to what extent Ulf Ekman’s theology can be viewed as an expression of Christian neo-Gnosticism. The comparison that I draw in this section between Ekman’s theology and modern Gnosticism is based on the “Gnostic grammar” formulated in the first section. This comparison lies on a structural level, that is to say I compare the extent to which the fundamental thought structures in Ekman’s theology agree with the term modern Gnosticism as used in this thesis. This analysis is conducted under headings such as view of humanity; faith; salvation and knowledge; the cosmos and the world; dualism. I then discuss the results of the analysis and pose the question as to whether Ekman’s theology can be seen as being a modern, Christian Gnostic theology. There then follows a reflection over Ekman’s Christian Gnostic grammar. In the concluding chapter, the return of Christian Gnosticism, I widen the perspective by relating Ekman’s thinking to other, more general, cultural examples of Gnosticism such as the film The Matrix and the philosophy of James Redfield. I also discuss the issue of whether Ulf Ekman’s theology can be viewed as an expression of secularisation, if by secularisation one means Christian convictions permeating culture to an ever decreasing extent. This chapter also makes even clearer the historical connections, and their importance for the understanding of Ekman’s theology.

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40

Goldstein, Benjamin Gordon Mark. "The repetition of originality : on the question of association between late antique 'Gnostics' and the medieval Kabbalah : an argument for a revised methodology." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:b4cbb8d5-2be1-433a-9bad-b6b82c568f76.

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This thesis aims to provide a critique of the conclusions of Gershom Scholem regarding the potential for ‘Gnostic’-Kabbalistic filiation, and to establish whether, in light of the available evidence, Scholem’s arguments (which have yet, to my mind, to be sufficiently challenged) can be reasonably supported. I strive to offer an arguably clearer definition of the relevant taxonomic terms than is often presented in scholarly analyses of this question, whilst also arguing for the applicability to this debate of certain pertinent methodological approaches drawn from the wider school of comparative mythology. As such, I also attempt to establish a clear methodology for judging the probability of the genetic descent of one ‘system’ from another, viz. that perhaps the most logical method for assessing potential similarities between different ‘systems’ is to assume in the first instance that all correspondences identified are essentially coincidental, dismissing this assumption only if one can identify a high level of exactness in these comparisons (such as would render pure coincidence relatively improbable) and/or establish a secure chain of transmission between two sources, a chain which renders the transmission of ideas not only possible but indeed probable. Applying this methodology to certain potential routes by which second century ‘Gnostic’ thought might have been transmitted to the origin point of the medieval Kabbalah, I attempt both to demonstrate the wider applicability of such a methodology beyond the narrow question of ‘Gnostic’-Kabbalistic relationships, and to illustrate the serious difficulties with advancing any of these potential routes as a reliable source for the transmission of ‘Gnostic’ ideas to the Kabbalah. Rather, I argue that it may be more logically defensible, in the absence of clear source evidence, to ascribe such correspondences as are located purely to coincidence, albeit a coincidence perhaps somewhat tempered by certain observations regarding the relative ubiquity of certain concepts and modes of thought.
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41

Edwards, Robert Michael. "The Three Lives of James: From Jewish-Christian Traditions to a Valentinian Revelation, Preserved in Two Late Antique Attestations." Thesis, Université d'Ottawa / University of Ottawa, 2015. http://hdl.handle.net/10393/32543.

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Though discovered in 1945, the First Apocalypse of James from Nag Hammadi Codex V, 3 has received very little attention from the scholarly community. This is primarily due to the fragmentary condition of the text. Previous scholarly engagements with the text have led to the conclusion that the purpose of such a revelatory dialogue was to impart instructions for the ascent of the soul to one about to be martyred. The recent discovery of a second copy of the text simply titled “James” as part of the Tchacos Codex has led to not only a greater amount of scholarly interest, but also to different possible interpretations. From NHC V, 3 it was possible to ascertain a pre- and post- martyrdom revelation of Jesus to James, however, the text from Al Minya clearly shows a third revelatory section wherein the martyrdom of James is used as a means of revelation to Addai, the legendary founder of Eastern Syrian Christianity. Chapters one and two answer the question of why James was chosen as the protagonist of the narrative. In chapter one I look in detail at the literary construction of the martyrdom of James and problematize the development of the traditions. Chapter two then turns to a discussion of the figure of James as an authority in the developing Christian community. Chapters three and four are concerned with the literary classification of the text. Chapter three situates the First Apocalypse of James within the overarching genre of apocalyptic literature, and the specific sub-genre of gnostic apocalypses. Chapter four discusses how the text might be understood as a commission narrative while interrogating the lineage of descent beginning with the transmission of the revelation from James to Addai. Following this in chapter five I explore the cosmology of the text with particular attention to the ascent of the soul.
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42

Amadeu, Antero Luiz. "DEBATE ATUAL SOBRE O GNOSTICISMO: UM OLHAR SOBRE O JESUS GNÓSTICO DE NAG HAMMADI." Universidade Metodista de São Paulo, 2010. http://tede.metodista.br/jspui/handle/tede/558.

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Made available in DSpace on 2016-08-03T12:21:08Z (GMT). No. of bitstreams: 1 Resumo.pdf: 96285 bytes, checksum: 350500d0ae4e4029b764b8bc982d6a64 (MD5) Previous issue date: 2010-06-01
The encounter between Christianity and Greek culture was one of the greatest events in human history. This event allowed the expansion of Christianity beyond its homeland since the first century AD. In little time, Christianity was able to establish itself in several locations throughout the ancient world. This shift led its division into separate sections, each trusting Jesus in their own way. The one which was projected into North Africa fostered a type of Christianity with Gnostic traces. That possibility came to light from some writings found in this region in the mid-twentieth century and that was also attributed to that Christian part. This research has as its objective to analyze this Christian bias based on these findings. This group, considered a minority, had some claims on the official Christianity that regarded them as heretics. The researched target was the way the Gnostics saw Jesus since they considered themselves Christians.
O encontro entre o cristianismo e a cultura grega foi um dos grandes eventos ocorridos na história da humanidade. Esse acontecimento possibilitou a expansão do cristianismo para além de sua terra natal já a partir do primeiro século d.C. Em curto espaço de tempo o cristianismo foi capaz de se estabelecer em diversas localidades do mundo antigo. Esse deslocamento propiciou sua divisão em várias vertentes, cada uma interpretando Jesus a sua maneira. A que se projetou para o norte do continente africano fomentou um tipo de cristianismo, ao que tudo indica, com traços gnósticos. Essa possibilidade veio à tona a partir de alguns escritos encontrados nessa região em meados do século XX e atribuídos a essa vertente cristã. Esta pesquisa tem como proposta analisar esse viés cristão com base nessas descobertas. Esse grupo, considerado minoritário, possuía algumas reivindicações frente ao cristianismo oficializado que os considerava herege. O alvo pesquisado foi à concepção de Jesus que os gnósticos sustentavam uma vez que se consideravam cristãos.
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43

Ernest, Andrea Louise. "Gnosis." The Ohio State University, 1992. http://rave.ohiolink.edu/etdc/view?acc_num=osu1304006001.

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44

Worden, Daniel Lee. "Clement of Alexandria : incarnation and mission of the Logos-Son." Thesis, University of St Andrews, 2016. http://hdl.handle.net/10023/16500.

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Clementine scholarship acknowledges Clement's doctrine of the Incarnation and generally maintains that for Clement the divine Logos assumed human flesh. However, because of Clement's complex logology and three passages suggesting a docetic interpretation of Christ's flesh, scholars tend to move away from addressing the Incarnation and treat either the metaphysics of the multiple logoi theory or the question of Clement's Docetism, or both. Because of this diversion in research, there remains a gap in the literature around Clement's teachings about the Incarnation. This thesis begins to fill the gap by explaining Clement's view of the Incarnation, which he connects to the emergent ‘exchange' doctrine, envisaged as a divine mission. It situates Clement as an heir of the apostolic tradition while he engages with Greek philosophy and Gnostic belief. The research delineates Clement's gnostic tradition, which he considered faithful to the Old Testament and to the teachings of the apostles. The investigation collates Clement's usage of John 1:14 and the term ginomai linked with Logos, anthropos, and sarx. It examines Clement's discussion in Stromateis VII.2, where he claims the Logos assumed flesh susceptible to suffering, emotions, and physical sensibilities. In Clement's teachings, the Logos became both anthropos and sarx so that anthropos might become theos. This thesis outlines Clement's usage of the terms parousia and epiphaneia (appearing), showing they are consequential to the Incarnation. Clement presents the Logos as Saviour, who conquers malevolent powers and death to release humankind from corruption through his sufferings from birth to the cross. Clement also presents the Logos as a Teacher, who during his parousia, interprets precisely the Old Testament, and in his appearing, discloses true gnosis, which guides anthropos to godliness. The evidence demonstrates that Clement bases his path for assimilation to God upon the Incarnation of the Logos.
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45

Bongo, Armel Fabrice. "La figure gnostique du Christ selon Michel Henry." Thesis, Université de Lorraine, 2020. http://docnum.univ-lorraine.fr/ulprive/DDOC_T_2020_0032_BONGO.pdf.

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La question du Christ est au cœur de la philosophie henryenne. Loin de la considérer comme une problématique exclusivement réservée à la trilogie, où Michel HENRY analyse de fond en comble sa philosophie du christianisme, la question du Christ, au contraire, traverse toute sa philosophie, ce depuis ses écrits de jeunesse jusqu’à sa trilogie composée de C’est moi la vérité, Incarnation et Paroles du Christ. La radicalité de la phénoménologie henryenne s’ouvre à l’anthropologie dans le triptyque. Le Christ henryen est dès lors porteur d’une double vérité, à savoir : primo, la vérité de Dieu, dans la mesure où il fait connaître Dieu ; secundo, la vérité de l’homme, dans la mesure où il rend compte de la condition véritable de l’homme qui est celle de la filiation divine. Connaître l’homme, c’est le connaître à partir du Christ. Telle est notre problématique de départ témoignant le Christ comme vérité de l’homme. Et, connaître l’homme, c’est connaître qu’il est le fils de Dieu. Le Christ comme condition de la filialité divine de l’homme. Alors, l’originalité du Christ de Michel HENRY est de montrer que l’homme est fils de Dieu, et de faire découvrir ou redécouvrir la filiation divine de l’homme. Comment le Christ donne-t-il la filiation divine à l’homme ? Cette question pose indubitablement notre hypothèse de départ de la centralité du Christ dans toutes les relations de l’homme, ce qui ouvre à l’hypothèse du Christ comme médiateur par excellence de l’homme. Il est médiateur de l’homme avec Dieu, avec autrui et avec soi-même.Enfin, Michel HENRY nous présente un Christ ternaire ou triangulaire. Autrement dit, le Christ de Michel HENRY est à la fois un Christ éthique, un Christ mystique, et un Christ phénoménologique
The question of Christ is at the heart of henryan philosophy. Far from considering it as a problem exclusively reserved for the trilogy, where Michel HENRY fully analyzes his philosophy of christianity, the question of Christ, on the contrary, crosses all his philosophy, from his early writings to his trilogy composed of It is me the truth, Incarnation and Words of Christ. The radicality of henryan phenomenology opens up to anthropology in the triptych. Christ henryen is therefore bearer of a double truth, namely : firt, the truth of God, to the extent that he makes God known ; second, the truth of man, insofar as he accounts for the true condition of man which is that of his divine parentage. To know man is to know him from Christ. This is our initial problem bearing witness to Christ as the truth of man. And to know man is to know that he is the son of God. Christ as a condition of man’s divine filiality. So the originality of Michel HENRY’s Christ is to show that man is son of God, and to make discover or rediscover the divine parentage of man. How does Christ grant divine parentage to man ? This question undoubtedly raises our hypothesis of the departure of the centrality of Christ in all human relations, which opens up to the hypothesis of Christ as the mediator of man. He is a mediator of man with God, with others and with oneself. Finally, Michel HENRY presents us with a ternary or triangular Christ. In other words, Michel HENRY’s Christ is both an ethical Christ, a mystical Christ, and a phenomenological Christ
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46

Zelyck, Lorne Robert. "The Gnostics' use of the fourth gospel in the second century." Deerfield, IL : Trinity Evangelical Divinity School, 2007. http://dx.doi.org/10.2986/tren.006-1557.

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47

Garrote, Rubén. "Abortion and consumption : toward a political reading of Epiphanius of Salamis' "Gnostics"." FIU Digital Commons, 2005. http://digitalcommons.fiu.edu/etd/3591.

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Using Pierre Bourdieu’s social theory I examined fourth-century, state-sponsored orthodoxy and gnostic heterodoxy as agents in the religious field engaged in competition over the production and administration of religious capital. This established, I employed Maurice Bloch’s schema of “rebounding violence” to address both orthodox and heterodox understandings of the Christian myth. The analysis revealed how the myth was utilized by both groups: The orthodoxy, in its literal understanding of the myth, employed the idiom of rebounding violence, thus legitimating not only its place in the social order but also its political and ideological expansionism. The heterodox response to this was the abortion of the second phase of rebounding violence, outward consumption. I took as a case study the eucharistic rituals of the Egyptian Gnostics described by Epiphanius of Salamis. The examination yielded a new understanding of this type of gnosis in terms of reproductive denial as the ultimate act of political protest, a revolt against all the powers of the world, earthly and celestial.
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48

De, Villiers Johannes Albertus. "Joodse Gnostiek in die ‘Evangelie van Judas’." Thesis, Stellenbosch : University of Stellenbosch, 2007. http://hdl.handle.net/10019.1/2279.

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Thesis (MPhil (Ancient Studies)--University of Stellenbosch, 2007.
Recent studies, especially since the Nag Hammadi discoveries, indicate that “Gnosticism” often functions as a constructed “Other” in attempts to define Christian orthodoxy, as well as a catch-phrase for a range of diverse religious phenomena in late Hellenism. If the unity of Gnosticism is a construct, the search for a single origin of Gnosticism is probably also futile. Rather, the influence of several sources – Platonic, Christian, Iranian, existential and Jewish – to the Gnostic phenomena should be studied. Texts labled Sethian by modern scholars show strong traces of a Jewish cosmology, vocabulary and mythology. Five possible routes for the transmission of Jewish motifs to Sethian Gnosticism are pointed out: failed apocalyptic expectations (Grant); allegorical interpretations of the Law among Philo and Alexandrian Jews (Pearson); Christianity as vehicle for transmission (Pétrement); Palestinian and Samaritan speculation (Perkins); and the influence of the Jewish Wisdom tradition (Rudolph and MacRae). Traces of Judaism in Gnostic Sethian texts can be located using a motif study. Fallon has done such a study of the so-called Sabaoth pericopes. In this thesis a similar study is done of the “Gospel of Judas”. The study shows that this text is Christian, preoccupied with a sectarian Christian debate. The apostolic church is denounced and a Sethian Gnosticism (noticeably influenced by Judaism) is posited as alternative. To that end a Sethian cosmological sermon, with strong Jewish motifs, is attributed to Jesus in which he holds forth Sethian cosmology as an alternative to a discredited rival form of Christianity. The most prominent of Jewish motifs in the cosmological passage of the Judas text are the names, functions and descriptions of angels, but it also includes numerological speculation and figures such as Seth.
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Touati, Charlotte. "Le Purgatoire dans les littératures d'Égypte et d'Afrique du Nord (Ier-IVe s. ap. J.-C.)." Phd thesis, Université de Strasbourg, 2012. http://tel.archives-ouvertes.fr/tel-00771176.

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Cette thèse entend reconsidérer la notion de purgatoire telle qu'elle a été établie et utilisée par les historiens de la fin du XXe siècle ; démontrer que le purgatoire ainsi redéfini peut être identifié dans certains écrits du christianisme ancien, qui n'ont toutefois pas tous été reconnus par l'Église majoritaire ; documenter ce purgatoire et le situer dans son contexte historique, littéraire et religieux.Le corpus considéré comprend les sources bibliques à l'origine de l'imaginaire du purgatoire mises en regard d'écrits contemporains, ainsi que des textes rédigés en Afrique du Nord et en Égypte entre les IIe et IVe siècles, en latin, grec ou copte. Les écrits retenus permettent d'apprécier les différences de doctrines entre le christianisme de l'église majoritaire et une religiosité plus marginale, mais cultivant des références communes.
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50

Sabo, Theodore Edward. "Christians, Gnostics and Platonists : an overview of the ethos of late antiquity / by Theodore Sabo." Thesis, North-West University, 2010. http://hdl.handle.net/10394/4624.

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Christians, Gnostics, and Platonists attempts to characterize the ethos of late antiquity (100–500 CE) as one that despised matter and the body. It operates within the assumption that there are four criteria which establish this characterization, namely an emphasis on the evil of life, a distrust of the sociopolitical world, asceticism, and an interest in the supernatural. These four criteria are evident in the Platonists, Christians, and Gnostics of the period. As Chapter Two reveals the dissertation understands the concept of ethos in the context of R. C. Trench's discussion of aion: "all the thoughts, opinions, maxims, speculations, impulses, and aspirations present in the world at any given time." In Chapter Three Plato and the Middle Platonists are viewed as bequeathing to late antiquity its world–denying philosophy which the Gnostics preached more incessantly than the Platonists and the Christians practiced more conscientiously than the Gnostics. The Neoplatonists were the Platonists of late antiquity. In the writings of such figures as Plotinus and Porphyry the hatred of matter and the body is boldly expressed, and it is only slightly less apparent in later philosophers like Iamblichus and Proclus. In Plotinus we discern a profound distrust of the sociopolitical world and in Proclus a thoroughgoing asceticism paired with an interest in the supernatural. In Chapter Four it is shown that Gnosticism was more unyielding than either Platonism or Christianity in its insistence that matter and the body were evil, and it followed the late antique distrust of the social world both in its elitism and in its view of martyrdom as an act of casting pearls before swine. Gnosticism tended to accept the asceticism of late antiquity though some of its adherents practiced an extreme licentiousness that was the counterpart of asceticism in that it approached the body as worthless. The late antique emphasis on the supernatural is evidenced by such Gnostic figures as Simon Magus, Carpocrates, and Valentinus. Chapter Five demonstrates that the hatred of matter and the body is also expressed by the Christians albeit with less consistency to their worldview. It can be glimpsed in the ante– Nicene, post–Nicene, and desert fathers as well as in the Arians. It is most notable in the attempts of Justin Martyr, Origen, and Arius to place the Son at a lower ontological level than the Father in order to protect God from the evil entity of matter. The late antique distrust of the sociopolitical world is manifested in the Christian view of martyrdom as a way of scorning a corrupt world, a view unlike that of the Gnostics. No one possessed this distrust more strongly than the Donatists with whom the later Augustine had some kinship. Many of the Christians tended to practice asceticism and the miraculous, the form in which the supernatural took in their case. The desert fathers can be said to be the most sincere representatives of late antiquity with their intense practice of both of these expressions of the ethos.
Thesis (M.A. (Church and Dogma history))--North-West University, Potchefstroom Campus, 2011.
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