1. Hebrew Bible, Exodus, 20.5 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Nag Hammadi • Nag Hammadi Codices, Codex II
Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 311; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 232; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 123
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20.5 לֹא־תִשְׁתַּחְוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבֹת עַל־בָּנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃'' None | sup>
20.5 thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me;'' None |
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2. Hebrew Bible, Genesis, 1.26-1.27, 2.7, 4.1, 6.3 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Nag Hammadi • Nag Hammadi Codices • Nag Hammadi Codices, Codex II • Nag Hammadi Library
Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 4, 369; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 11, 298; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 500; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 28, 30; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 223, 224, 229, 232, 235; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 124; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 156
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1.26 וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.27 וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃
2.7 וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃
4.1 וְהָאָדָם יָדַע אֶת־חַוָּה אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת־קַיִן וַתֹּאמֶר קָנִיתִי אִישׁ אֶת־יְהוָה׃
4.1 וַיֹּאמֶר מֶה עָשִׂיתָ קוֹל דְּמֵי אָחִיךָ צֹעֲקִים אֵלַי מִן־הָאֲדָמָה׃
6.3 וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃' ' None | sup>
1.26 And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’ 1.27 And God created man in His own image, in the image of God created He him; male and female created He them.
2.7 Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
4.1 And the man knew Eve his wife; and she conceived and bore Cain, and said: ‘I have agotten a man with the help of the LORD.’
6.3 And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’' ' None |
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3. New Testament, 1 Corinthians, 15.45, 15.47-15.48 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Nag Hammadi • Nag Hammadi Codices • Nag Hammadi Codices, Codex II
Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 280, 298; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 124; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 156, 287
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15.45 οὕτως καὶ γέγραπταιἘγένετο ὁ πρῶτος ἄνθρωπος Ἀδὰμ εἰς ψυχὴν ζῶσαν·ὁ ἔσχατος Ἀδὰμ εἰς πνεῦμα ζωοποιοῦν.
15.47 ὁ δεύτερος ἄνθρωπος ἐξ οὐρανοῦ. 15.48 οἷος ὁ χοϊκός, τοιοῦτοι καὶ οἱ χοϊκοί, καὶ οἷος ὁ ἐπουράνιος, τοιοῦτοι καὶ οἱ ἐπουράνιοι·' ' None | sup>
15.45 So also it is written, "The first man, Adam, became a livingsoul." The last Adam became a life-giving spirit.
15.47 The first man is of the earth, made ofdust. The second man is the Lord from heaven. 15.48 As is the onemade of dust, such are those who are also made of dust; and as is theheavenly, such are they also that are heavenly.' ' None |
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4. New Testament, 1 Timothy, 4.1-4.3, 6.20 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Nag Hammadi
Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 140; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 124; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 14
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4.1 Τὸ δὲ πνεῦμα ῥητῶς λέγει ὅτι ἐν ὑστέροις καιροῖς ἀποστήσονταί τινες τῆς πίστεως, προσέχοντες πνεύμασι πλάνοις καὶ διδασκαλίαις δαιμονίων 4.2 ἐν ὑποκρίσει ψευδολόγων, κεκαυστηριασμένων τὴν ἰδίαν συνείδησιν, 4.3 κωλυόντων γαμεῖν, ἀπέχεσθαι βρωμάτων ἃ ὁ θεὸς ἔκτισεν εἰς μετάλημψιν μετὰ εὐχαριστίας τοῖς πιστοῖς καὶ ἐπεγνωκόσι τὴν ἀλήθειαν.
6.20 Ὦ Τιμόθεε, τὴν παραθήκην φύλαξον, ἐκτρεπόμενος τὰς βεβήλους κενοφωνίας καὶ ἀντιθέσεις τῆς ψευδωνύμου γνώσεως,'' None | sup>
4.1 But the Spirit says expressly that in later times some will fall away from the faith, paying attention to seducing spirits and doctrines of demons, 4.2 through the hypocrisy of men who speak lies, branded in their own conscience as with a hot iron; 4.3 forbidding marriage and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth.
6.20 Timothy, guard that which is committed to you, turning away from the empty chatter and oppositions of the knowledge which is falsely so called; '' None |
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5. New Testament, Matthew, 5.5-5.6, 5.10 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Nag Hammadi • Nag Hammadi codices
Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 444; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 169
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5.5 μακάριοι οἱ πραεῖς, ὅτι αὐτοὶ κληρονομήσουσι τὴν γῆν. 5.6 μακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην, ὅτι αὐτοὶ χορτασθήσονται.
5.10 μακάριοι οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης, ὅτι αὐτῶν ἐστὶν ἡ βασιλεία τῶν οὐρανῶν.'' None | sup>
5.5 Blessed are the gentle, For they shall inherit the earth. 5.6 Blessed are those who hunger and thirst after righteousness, For they shall be filled. ' "
5.10 Blessed are those who have been persecuted for righteousness' sake, For theirs is the Kingdom of Heaven. "' None |
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6. Clement of Alexandria, Excerpts From Theodotus, 67.1, 78.2 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Nag Hammadi • Nag Hammadi collection
Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 94, 210; Esler (2000), The Early Christian World, 909; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 108; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 179, 181, 185
| sup>21 The Valentinians say that the finest emanation of Wisdom is spoken of in 'He created them in the image of God, male and female created he them.' Now the males from this emanation are the 'election,' but the females are the 'calling' and they call the male beings angelic, and the females themselves, the superior seed. So also, in the case of Adam, the male remained in him but all the female seed was taken from him and became Eve, from whom the females are derived, as the males are from him. Therefore the males are drawn together with the Logos, but the females, becoming men, are united to the angels and pass into the Pleroma. Therefore the woman is said to be changed into a man, and the church hereon earth into angels."22 And when the Apostle said, 'Else what shall they do who are baptised for the dead?' . . . For, he says, the angels of whom we are portions were baptised for us. But we are dead, who are deadened by this existence, but the males are alive who did not participate in this existence.'If the dead rise not why', then, are we baptised?' Therefore we are raised up 'equal to angels,' and restored to unity with the males, member for member. Now they say 'those who are baptised for us, the dead,' are the angels who are baptised for us, in order that when we, too, have the Name, we may not be hindered and kept back by the Limit and the Cross from entering the Pleroma. Wherefore, at the laying on of hands they say at the end, 'for the angelic redemption' that is, for the one which the angels also have, in order that the person who has received the redemption may, be baptised in the same Name in which his angel had been baptised before him. Now the angels were baptised in the beginning, in the redemption of the Name which descended upon Jesus in the dove and redeemed him. And redemption was necessary even for Jesus, in order that, approaching through Wisdom, he might not be detained by the Notion of the Deficiency in which he was inserted,' as Theodotus says." 67.1 'When we were in the flesh' the Apostle says, as if he were already speaking without the body. Now he says that he means by flesh that weakness which was an offshoot of the Woman on high. And when the Saviour says to Salome that death will reign as long as women bear, he does not speak in reproach of birth since it is necessary for the salvation of the believers. For this birth must be until the previously reckoned seed be put forth. But he is alluding to the Woman on high whose passions became creation when she put forth those beings that were without form. On her account the Saviour came down to drag us out from passion and to adopt us to himself." '68 For as long as we were children of the female only, as if of a base intercourse, incomplete and infants and senseless and weak and without form, brought forth like abortions, we were children of the woman, but when we have received form from the Saviour, we have become children of a husband and a bride chamber.' "
78.2 Until baptism, they say, Fate is real, but after it the astrologists are no longer right. But it is not only the washing that is liberating, but the knowledge of/who we were, and what we have become, where we were or where we were placed, whither we hasten, from what we are redeemed, what birth is and what rebirth.' "" None |
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7. Irenaeus, Refutation of All Heresies, 1.6.1-1.6.2, 1.7.1, 1.7.5, 1.11.1, 1.21.3, 1.24.4, 1.29, 1.30.15, 2.14.4, 3.11.9 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Nag Hammadi • Nag Hammadi Codices • Nag Hammadi Codices, Codex II • Nag Hammadi Library, Basilidean content in • Nag Hammadi Library, laughter of Jesus • Nag Hammadi Library, parallels and comparisons with • Nag Hammadi codices
Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 294; Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 103; Grabbe (2010), Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus, 111; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 75; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 123, 305; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 190, 193, 194; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 471, 472; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 235; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 126; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 65, 146, 202; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 156, 179, 180, 185, 186; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 219; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 13, 14
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1.6.1 There being thus three kinds of substances, they declare of all that is material (which they also describe as being "on the left hand") that it must of necessity perish, inasmuch as it is incapable of receiving any afflatus of incorruption. As to every animal existence (which they also denominate "on the right hand"), they hold that, inasmuch as it is a mean between the spiritual and the material, it passes to the side to which inclination draws it. Spiritual substance, again, they describe as having been sent forth for this end, that, being here united with that which is animal, it might assume shape, the two elements being simultaneously subjected to the same discipline. And this they declare to be "the salt" and "the light of the world." For the animal substance had need of training by means of the outward senses; and on this account they affirm that the world was created, as well as that the Saviour came to the animal substance (which was possessed of free-will), that He might secure for it salvation. For they affirm that He received the first-fruits of those whom He was to save as follows, from Achamoth that which was spiritual, while He was invested by the Demiurge with the animal Christ, but was begirt by a special dispensation with a body endowed with an animal nature, yet constructed with unspeakable skill, so that it might be visible and tangible, and capable of enduring suffering. At the same time, they deny that He assumed anything material into His nature, since indeed matter is incapable of salvation. They further hold that the consummation of all things will take place when all that is spiritual has been formed and perfected by Gnosis (knowledge); and by this they mean spiritual men who have attained to the perfect knowledge of God, and been initiated into these mysteries by Achamoth. And they represent themselves to be these persons. 1.6.2 Animal men, again, are instructed in animal things; such men, namely, as are established by their works, and by a mere faith, while they have not perfect knowledge. We of the Church, they say, are these persons. Wherefore also they maintain that good works are necessary to us, for that otherwise it is impossible we should be saved. But as to themselves, they hold that they shall be entirely and undoubtedly saved, not by means of conduct, but because they are spiritual by nature. For, just as it is impossible that material substance should partake of salvation (since, indeed, they maintain that it is incapable of receiving it), so again it is impossible that spiritual substance (by which they mean themselves) should ever come under the power of corruption, whatever the sort of actions in which they indulged. For even as gold, when submersed in filth, loses not on that account its beauty, but retains its own native qualities, the filth having no power to injure the gold, so they affirm that they cannot in any measure suffer hurt, or lose their spiritual substance, whatever the material actions in which they may be involved.
1.7.1 When all the seed shall have come to perfection, they state that then their mother Achamoth shall pass from the intermediate place, and enter in within the Pleroma, and shall receive as her spouse the Saviour, who sprang from all the AEons, that thus a conjunction may be formed between the Saviour and Sophia, that is, Achamoth. These, then, are the bridegroom and bride, while the nuptial chamber is the full extent of the Pleroma. The spiritual seed, again, being divested of their animal souls, and becoming intelligent spirits, shall in an irresistible and invisible manner enter in within the Pleroma, and be bestowed as brides on those angels who wait upon the Saviour. The Demiurge himself will pass into the place of his mother Sophia; that is, the intermediate habitation. In this intermediate place, also, shall the souls of the righteous repose; but nothing of an animal nature shall find admittance to the Pleroma. When these things have taken place as described, then shall that fire which lies hidden in the world blaze forth and bum; and while destroying all matter, shall also be extinguished along with it, and have no further existence. They affirm that the Demiurge was acquainted with none of these things before the advent of the Saviour.
1.7.5 They conceive, then, of three kinds of men, spiritual, material, and animal, represented by Cain, Abel, and Seth. These three natures are no longer found in one person, but constitute various kinds of men. The material goes, as a matter of course, into corruption. The animal, if it make choice of the better part, finds repose in the intermediate place; but if the worse, it too shall pass into destruction. But they assert that the spiritual principles which have been sown by Achamoth, being disciplined and nourished here from that time until now in righteous souls (because when given forth by her they were yet but weak), at last attaining to perfection, shall be given as brides to the angels of the Saviour, while their animal souls of necessity rest for ever with the Demiurge in the intermediate place. And again subdividing the animal souls themselves, they say that some are by nature good, and others by nature evil. The good are those who become capable of receiving the spiritual seed; the evil by nature are those who are never able to receive that seed.
1.11.1 Let us now look at the inconsistent opinions of those heretics (for there are some two or three of them), how they do not agree in treating the same points, but alike, in things and names, set forth opinions mutually discordant. The first of them, Valentinus, who adapted the principles of the heresy called "Gnostic" to the peculiar character of his own school, taught as follows: He maintained that there is a certain Dyad (twofold being), who is inexpressible by any name, of whom one part should be called Arrhetus (unspeakable), and the other Sige (silence). But of this Dyad a second was produced, one part of whom he names Pater, and the other Aletheia. From this Tetrad, again, arose Logos and Zoe, Anthropos and Ecclesia. These constitute the primary Ogdoad. He next states that from Logos and Zoe ten powers were produced, as we have before mentioned. But from Anthropos and Ecclesia proceeded twelve, one of which separating from the rest, and falling from its original condition, produced the rest of the universe. He also supposed two beings of the name of Horos, the one of whom has his place between Bythus and the rest of the Pleroma, and divides the created AEons from the uncreated Father, while the other separates their mother from the Pleroma. Christ also was not produced from the AEons within the Pleroma, but was brought forth by the mother who had been excluded from it, in virtue of her remembrance of better things, but not without a kind of shadow. He, indeed, as being masculine, having severed the shadow from himself, returned to the Pleroma; but his mother being left with the shadow, and deprived of her spiritual substance, brought forth another son, namely, the Demiurge, whom he also styles the supreme ruler of all those things which are subject to him. He also asserts that, along with the Demiurge, there was produced a left-hand power, in which particular he agrees with those falsely called Gnostics, of whom to we have yet to speak. Sometimes, again, he maintains that Jesus was produced from him who was separated from their mother, and united to the rest, that is, from Theletus, sometimes as springing from him who returned into the Pleroma, that is, from Christ; and at other times still as derived from Anthropos and Ecclesia. And he declares that the Holy Spirit was produced by Aletheia for the inspection and fructification of the AEons, by entering invisibly into them, and that, in this way, the AEons brought forth the plants of truth.
1.21.3 For some of them prepare a nuptial couch, and perform a sort of mystic rite (pronouncing certain expressions) with those who are being initiated, and affirm that it is a spiritual marriage which is celebrated by them, after the likeness of the conjunctions above. Others, again, lead them to a place where water is, and baptize them, with the utterance of these words, "Into the name of the unknown Father of the universe--into truth, the mother of all things--into Him who descended on Jesus--into union, and redemption, and communion with the powers." Others still repeat certain Hebrew words, in order the more thoroughly to bewilder those who are being initiated, as follows: "Basema, Chamosse, Baoenaora, Mistadia, Ruada, Kousta, Babaphor, Kalachthei." The interpretation of these terms runs thus: "I invoke that which is above every power of the Father, which is called light, and good Spirit, and life, because Thou hast reigned in the body." Others, again, set forth the redemption thus: The name which is hidden from every deity, and dominion, and truth which Jesus of Nazareth was clothed with in the lives of the light of Christ--of Christ, who lives by the Holy Ghost, for the angelic redemption. The name of restitution stands thus: Messia, Uphareg, Namempsoeman, Chaldoeaur, Mosomedoea, Acphranoe, Psaua, Jesus Nazaria. The interpretation of these words is as follows: "I do not divide the Spirit of Christ, neither the heart nor the supercelestial power which is merciful; may I enjoy Thy name, O Saviour of truth!" Such are words of the initiators; but he who is initiated, replies, "I am established, and I am redeemed; I redeem my soul from this age (world), and from all things connected with it in the name of Iao, who redeemed his own soul into redemption in Christ who liveth." Then the bystanders add these words, "Peace be to all on whom this name rests." After this they anoint the initiated person with balsam; for they assert that this unguent is a type of that sweet odour which is above all things.
1.24.4 Those angels who occupy the lowest heaven, that, namely, which is visible to us, formed all the things which are in the world, and made allotments among themselves of the earth and of those nations which are upon it. The chief of them is he who is thought to be the God of the Jews; and inasmuch as he desired to render the other nations subject to his own people, that is, the Jews, all the other princes resisted and opposed him. Wherefore all other nations were at enmity with his nation. But the father without birth and without name, perceiving that they would be destroyed, sent his own first-begotten Nous (he it is who is called Christ) to bestow deliverance on them that believe in him, from the power of those who made the world. He appeared, then, on earth as a man, to the nations of these powers, and wrought miracles. Wherefore he did not himself suffer death, but Simon, a certain man of Cyrene, being compelled, bore the cross in his stead; so that this latter being transfigured by him, that he might be thought to be Jesus, was crucified, through ignorance and error, while Jesus himself received the form of Simon, and, standing by, laughed at them. For since he was an incorporeal power, and the Nous (mind) of the unborn father, he transfigured himself as he pleased, and thus ascended to him who had sent him, deriding them, inasmuch as he could not be laid hold of, and was invisible to all. Those, then, who know these things have been freed from the principalities who formed the world; so that it is not incumbent on us to confess him who was crucified, but him who came in the form of a man, and was thought to be crucified, and was called Jesus, and was sent by the father, that by this dispensation he might destroy the works of the makers of the world. If any one, therefore, he declares, confesses the crucified, that man is still a slave, and under the power of those who formed our bodies; but he who denies him has been freed from these beings, and is acquainted with the dispensation of the unborn father.
1.30.15 Such are the opinions which prevail among these persons, by whom, like the Lernaean hydra, a many-headed beast has been generated from the school of Valentinus. For some of them assert that Sophia herself became the serpent; on which account she was hostile to the creator of Adam, and implanted knowledge in men, for which reason the serpent was called wiser than all others. Moreover, by the position of our intestines, through which the food is conveyed, and by the fact that they possess such a figure, our internal configuration in the form of a serpent reveals our hidden generatrix.
2.14.4 This opinion, too, that they hold the Creator formed the world out of previously existing matter, both Anaxagoras, Empedocles, and Plato expressed before them; as, forsooth, we learn they also do under the inspiration of their Mother. Then again, as to the opinion that everything of necessity passes away to those things out of which they maintain it was also formed, and that God is the slave of this necessity, so that He cannot impart immortality to what is mortal, or bestow incorruption on what is corruptible, but every one passes into a substance similar in nature to itself, both those who are named Stoics from the portico (stoa), and indeed all that are ignorant of God, poets and historians alike, make the same affirmation. Those heretics who hold the same system of infidelity have ascribed, no doubt, their own proper region to spiritual beings,--that, namely, which is within the Pleroma, but to animal beings the intermediate space, while to corporeal they assign that which is material. And they assert that God Himself can do no otherwise, but that every one of the different kinds of substance mentioned passes away to those things which are of the same nature.
3.11.9 These things being so, all who destroy the form of the Gospel are vain, unlearned, and also audacious; those, I mean, who represent the aspects of the Gospel as being either more in number than as aforesaid, or, on the other hand, fewer. The former class do so, that they may seem to have discovered more than is of the truth; the latter, that they may set the dispensations of God aside. For Marcion, rejecting the entire Gospel, yea rather, cutting himself off from the Gospel, boasts that he has part in the blessings of the Gospel. Others, again (the Montanists), that they may set at nought the gift of the Spirit, which in the latter times has been, by the good pleasure of the Father, poured out upon the human race, do not admit that aspect of the evangelical dispensation presented by John\'s Gospel, in which the Lord promised that He would send the Paraclete; but set aside at once both the Gospel and the prophetic Spirit. Wretched men indeed! who wish to be pseudo- prophets, forsooth, but who set aside the gift of prophecy from the Church; acting like those (the Encratitae) who, on account of such as come in hypocrisy, hold themselves aloof from the communion of the brethren. We must conclude, moreover, that these men (the Montanists) can not admit the Apostle Paul either. For, in his Epistle to the Corinthians, he speaks expressly of prophetical gifts, and recognises men and women prophesying in the Church. Sinning, therefore, in all these particulars, against the Spirit of God, they fall into the irremissible sin. But those who are from Valentinus, being, on the other hand, altogether reckless, while they put forth their own compositions, boast that they possess more Gospels than there really are. Indeed, they have arrived at such a pitch of audacity, as to entitle their comparatively recent writing "the Gospel of Truth," though it agrees in nothing with the Gospels of the Apostles, so that they have really no Gospel which is not full of blasphemy. For if what they have published is the Gospel of truth, and yet is totally unlike those which have been handed down to us from the apostles, any who please may learn, as is shown from the Scriptures themselves, that that which has been handed down from the apostles can no longer be reckoned the Gospel of truth. But that these Gospels alone are true and reliable, and admit neither an increase nor diminution of the aforesaid number, I have proved by so many and such arguments. For, since God made all things in due proportion and adaptation, it was fit also that the outward aspect of the Gospel should be well arranged and harmonized. The opinion of those men, therefore, who handed the Gospel down to us, having been investigated, from their very fountainheads, let us proceed also to the remaining apostles, and inquire into their doctrine with regard to God; then, in due course we shall listen to the very words of the Lord.' ' None |
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8. Justin, Dialogue With Trypho, 35.6 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Nag Hammadi • Nag Hammadi Codices • Nag Hammadi codices
Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 124; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 11; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 13
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35.6 Trypho: I believe, however, that many of those who say that they confess Jesus, and are called Christians, eat meats offered to idols, and declare that they are by no means injured in consequence. Justin: The fact that there are such men confessing themselves to be Christians, and admitting the crucified Jesus to be both Lord and Christ, yet not teaching His doctrines, but those of the spirits of error, causes us who are disciples of the true and pure doctrine of Jesus Christ, to be more faithful and steadfast in the hope announced by Him. For what things He predicted would take place in His name, these we do see being actually accomplished in our sight. For he said, 'Many shall come in My name, clothed outwardly in sheep's clothing, but inwardly they are ravening wolves.' Matthew 7:15 And, 'There shall be schisms and heresies.' 1 Corinthians 11:19 And, 'Beware of false prophets, who shall come to you clothed outwardly in sheep's clothing, but inwardly they are ravening wolves.' Matthew 7:15 And, 'Many false Christs and false apostles shall arise, and shall deceive many of the faithful.' Matthew 24:11 There are, therefore, and there were many, my friends, who, coming forward in the name of Jesus, taught both to speak and act impious and blasphemous things; and these are called by us after the name of the men from whom each doctrine and opinion had its origin. (For some in one way, others in another, teach to blaspheme the Maker of all things, and Christ, who was foretold by Him as coming, and the God of Abraham, and of Isaac, and of Jacob, with whom we have nothing in common, since we know them to be atheists, impious, unrighteous, and sinful, and confessors of Jesus in name only, instead of worshippers of Him. Yet they style themselves Christians, just as certain among the Gentiles inscribe the name of God upon the works of their own hands, and partake in nefarious and impious rites.) Some are called Marcians, and some Valentinians, and some Basilidians, and some Saturnilians, and others by other names; each called after the originator of the individual opinion, just as each one of those who consider themselves philosophers, as I said before, thinks he must bear the name of the philosophy which he follows, from the name of the father of the particular doctrine. So that, in consequence of these events, we know that Jesus foreknew what would happen after Him, as well as in consequence of many other events which He foretold would befall those who believed on and confessed Him, the Christ. For all that we suffer, even when killed by friends, He foretold would take place; so that it is manifest no word or act of His can be found fault with. Wherefore we pray for you and for all other men who hate us; in order that you, having repented along with us, may not blaspheme Him who, by His works, by the mighty deeds even now wrought through His name, by the words He taught, by the prophecies announced concerning Him, is the blameless, and in all things irreproachable, Christ Jesus; but, believing on Him, may be saved in His second glorious advent, and may not be condemned to fire by Him. "" None |
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9. Nag Hammadi, The Gospel of Thomas, 1-2, 12-13, 36, 114 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Nag Hammadi • Nag Hammadi Codices • Nag Hammadi Codices, Codex II • Nag Hammadi Library, Basilidean content in • Nag Hammadi codices
Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 125, 264; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 273, 304, 308; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 146; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 235; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 29
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1 And he said, "Whoever discovers the interpretation of these sayings will not taste death." '2 Jesus said, "Those who seek should not stop seeking until they find. When they find, they will be disturbed. When they are disturbed, they will marvel, and will reign over all. And after they have reigned they will rest."
12 The disciples said to Jesus, "We know that you are going to leave us. Who will be our leader?" Jesus said to them, "No matter where you are you are to go to James the Just, for whose sake heaven and earth came into being."
13 Jesus said to his disciples, "Compare me to something and tell me what I am like." Simon Peter said to him, "You are like a just messenger." Matthew said to him, "You are like a wise philosopher." Thomas said to him, "Teacher, my mouth is utterly unable to say what you are like." Jesus said, "I am not your teacher. Because you have drunk, you have become intoxicated from the bubbling spring that I have tended." And he took him, and withdrew, and spoke three sayings to him. When Thomas came back to his friends they asked him, "What did Jesus say to you?" Thomas said to them, "If I tell you one of the sayings he spoke to me, you will pick up rocks and stone me, and fire will come from the rocks and devour you."
36 Jesus said, "Do not fret, from morning to evening and from evening to morning, about your food--what you\'re going to eat, or about your clothing-- what you are going to wear. You\'re much better than the lilies, which neither card nor spin. As for you, when you have no garment, what will you put on? Who might add to your stature? That very one will give you your garment."
1
14 Simon Peter said to them, "Make Mary leave us, for females don\'t deserve life." Jesus said, "Look, I will guide her to make her male, so that she too may become a living spirit resembling you males. For every female who makes herself male will enter the kingdom of Heaven." ' None |
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10. Origen, On First Principles, 2.9.5 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Nag Hammadi
Found in books: Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 194; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 15
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2.9.5 Now, when we say that this world was established in the variety in which we have above explained that it was created by God, and when we say that this God is good, and righteous, and most just, there are numerous individuals, especially those who, coming from the school of Marcion, and Valentinus, and Basilides, have heard that there are souls of different natures, who object to us, that it cannot consist with the justice of God in creating the world to assign to some of His creatures an abode in the heavens, and not only to give such a better habitation, but also to grant them a higher and more honourable position; to favour others with the grant of principalities; to bestow powers upon some, dominions on others; to confer upon some the most honourable seats in the celestial tribunals; to enable some to shine with more resplendent glory, and to glitter with a starry splendour; to give to some the glory of the sun, to others the glory of the moon, to others the glory of the stars; to cause one star to differ from another star in glory. And, to speak once for all, and briefly, if the Creator God wants neither the will to undertake nor the power to complete a good and perfect work, what reason can there be that, in the creation of rational natures, i.e., of beings of whose existence He Himself is the cause, He should make some of higher rank, and others of second, or third, or of many lower and inferior degrees? In the next place, they object to us, with regard to terrestrial beings, that a happier lot by birth is the case with some rather than with others; as one man, e.g., is begotten of Abraham, and born of the promise; another, too, of Isaac and Rebekah, and who, while still in the womb, supplants his brother, and is said to be loved by God before he is born. Nay, this very circumstance — especially that one man is born among the Hebrews, with whom he finds instruction in the divine law; another among the Greeks, themselves also wise, and men of no small learning; and then another among the Ethiopians, who are accustomed to feed on human flesh; or among the Scythians, with whom parricide is an act sanctioned by law; or among the people of Taurus, where strangers are offered in sacrifice — is a ground of strong objection. Their argument accordingly is this: If there be this great diversity of circumstances, and this diverse and varying condition by birth, in which the faculty of free-will has no scope (for no one chooses for himself either where, or with whom, or in what condition he is born); if, then, this is not caused by the difference in the nature of souls, i.e., that a soul of an evil nature is destined for a wicked nation, and a good soul for a righteous nation, what other conclusion remains than that these things must be supposed to be regulated by accident and chance? And if that be admitted, then it will be no longer believed that the world was made by God, or administered by His providence; and as a consequence, a judgment of God upon the deeds of each individual will appear a thing not to be looked for. In which matter, indeed, what is clearly the truth of things is the privilege of Him alone to know who searches all things, even the deep things of God.'' None |
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11. Porphyry, Life of Plotinus, 16 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Nag Hammadi • Nag Hammadi texts
Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 89, 101, 294, 378, 412; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 221; Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 92; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 37
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16 Many Christians of this period--amongst them sectaries who had abandoned the old philosophy, men of the schools of Adelphius and Aquilinus--had possessed themselves of works by Alexander of Libya, by Philocomus, by Demostratus, and bby Lydus, and exhibited also Revelations bearing the names of Zoroaster, Zostrianus, Nicotheus, Allogenes, Mesus, and others of that order. Thus they fooled many, themselves fooled first; Plato, according to them, had failed to penetrate into the depth of Intellectual Being. Plotinus fequently attacked their position at the Conferences and finally wrote the treatise which I have headed Against the Gnostics: he left to us of the circle the task of examining what he himself passed over. Amelius proceeded as far as a fortieth treatise in refutation of the book of Zostrianus: I myself have shown on many counts that the Zoroastrian volume is spurious and modern, concocted by the sectaries in order to pretend that the doctrines they had embraced were those of the ancient sage. '' None |
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12. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Nag Hammadi • Nag Hammadi codices
Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 248; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 183
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13. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Nag Hammadi • Nag Hammadi codices • Nag Hammadi codices, Allogenes • Nag Hammadi codices, Gospel of the Egyptians
Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 118; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 289
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14. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Nag Hammadi Codices • Nag Hammadi Library, parallels and comparisons with
Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 73; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 67
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15. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Nag Hammadi • Nag Hammadi codices
Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 123, 130; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 183
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16. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Nag Hammadi • Nag Hammadi Codices, Codex II
Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 310; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 257
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17. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Nag Hammadi • Nag Hammadi Codices
Found in books: Grabbe (2010), Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus, 120; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 192
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18. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Nag Hammadi
Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 463; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 181
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19. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Nag Hammadi • Nag Hammadi Codices, Codex II • Nag Hammadi Library, parallels and comparisons with
Found in books: Estes (2020), The Tree of Life, 256; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 307, 310; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 205; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 156
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20. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Nag Hammadi • Nag Hammadi collection
Found in books: Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 190, 193; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 177; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 471, 472; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 180, 184
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21. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Nag Hammadi • Nag Hammadi Library, parallels and comparisons with
Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 38; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 205
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22. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Nag Hammadi Library • Nag Hammadi texts, • ascent, in Nag Hammadi
Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 82; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 8; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 94, 168
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23. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Nag Hammadi
Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 333, 378, 412, 445, 497, 517; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 252
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24. Anon., Gospel of Thomas, 13
Tagged with subjects: • Nag Hammadi • Nag Hammadi Library, Basilidean content in
Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 264; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 146
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13 Jesus said to his disciples, "Compare me to something and tell me what I am like." Simon Peter said to him, "You are like a just messenger." Matthew said to him, "You are like a wise philosopher." Thomas said to him, "Teacher, my mouth is utterly unable to say what you are like." Jesus said, "I am not your teacher. Because you have drunk, you have become intoxicated from the bubbling spring that I have tended." And he took him, and withdrew, and spoke three sayings to him. When Thomas came back to his friends they asked him, "What did Jesus say to you?" Thomas said to them, "If I tell you one of the sayings he spoke to me, you will pick up rocks and stone me, and fire will come from the rocks and devour you." '' None |
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25. None, None, nan
Tagged with subjects: • Nag Hammadi • Nag Hammadi Library, parallels and comparisons with
Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 100; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 204
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