Gnosticism Platonism And The Late Ancient World

This Festschrift honors the life and work of John D. Turner (Charles J. Mach University Professor of Classics and History at the University of Nebraska at Lincoln) on the occasion of his 75th birthday. Professor Turner’s work has been of profound importance for the study of the interaction between Greek philosophy and Gnosticism in late antiquity. This volume contains essays by international scholars on a broad range of topics that deal with Sethian, Valentinian and other early Christian thought, as well as with Platonism and Neoplatonism, and offer a variety of perspectives spanning intellectual history, Greek and Coptic philology, and the study of religions.

Gnosticism, Christianity and late antique philosophy are often studied separately; when studied together they are too often conflated. These articles set out to show that we misunderstand all three phenomena if we take either approach. We cannot interpret, or even identify, Christian Gnosticism without Platonic evidence; we may even discover that Gnosticism throws unexpected light on the Platonic imagination. At the same time, if we read writers like Origen simply as Christian Platonists, or bring Christians and philosophers together under the porous umbrella of "monotheism", we ignore fundamental features of both traditions. To grasp what made Christianity distinctive, we must look at the questions asked in the studies here, not merely what Christians appropriated but how it was appropriated. What did the pagan gods mean to a Christian poet of the fifth century? What did Paul quote when he thought he was quoting Greek poetry? What did Socrates mean to the Christians, and can we trust their memories when they appeal to lost fragments of the Presocratics? When pagans accuse the Christians of moral turpitude, do they know more or less about them than we do? What divides Augustine, the disenchanted Platonist, from his Neoplatonic contemporaries? And what God or gods await the Neoplatonist when he dies?

In recent decades our view of Gnosticism has been revolutionized by the discovery of a Coptic Gnostic library at Nag-Hammadi, Egypt. Currently, Gnosticism is seen as a phenomenon extending far beyond Christianity and displaying a strong Platonic influence. The opposition between the two systems was certainly not as sharp as Plotinus claimed. Where, why, and how the ideological lines were drawn is discussed in the light of the new historical evidence.

The Christians, Gnostics, and Platonists of late antiquity all shared that era’s dislike of matter and the body. The first part of this book looks at key words like ethos, aiōn, and saeculum. The second part investigates the Neoplatonists, the Platonists of late antiquity. In the writings of Plotinus and Porphyry, Iamblichus and Proclus, the dislike of matter and the body was boldly expressed. The third part shows that Gnosticism was second to none in its insistence that matter and the body were evil. It was elitist, suspicious of the political world, and often filled with an interest in magic and immorality. Simon Magus, Carpocrates, and Valentinus are only a few of the Gnostics who are considered. The last part discovers dislike of matter and the body in the early Christians, although with less consistency to their worldview. It was especially notable in the attempt of Origen and Arius to place God the Son at a lower metaphysical level than God the Father in order to protect God from the evil entity of matter. The desert fathers, the Arians, Ambrose, and Augustine are all included.

Gnostic religion is the expression of a religious worldview which is dominated by the concept of Gnosis, an esoteric knowledge of God and the human being which grants salvation to those who possess it. Roelof van den Broek presents here a fresh approach to the gnostic current of Late Antiquity within its historical and religious context, based on sources in Greek, Latin and Coptic, including discussions of the individual works of preserved gnostic literature. Van den Broek explores the various gnostic interpretations of the Christian faith that were current in the second and third centuries, whilst showing that despite its influence on early Christianity, gnostic religion was not a typically Christian phenomenon. This book will be of interest to theologians, historians of religion, students and scholars of the history of Late Antiquity and early Christianity, as well as specialists in ancient gnostic and hermetic traditions.

In the second century, Platonist and Judeo-Christian thought were sufficiently friendly that a Greek philosopher could declare, "What is Plato but Moses speaking Greek?" Four hundred years later, a Christian emperor had ended the public teaching of subversive Platonic thought. When and how did this philosophical rupture occur? Dylan M. Burns argues that the fundamental break occurred in Rome, ca. 263, in the circle of the great mystic Plotinus, author of the Enneads. Groups of controversial Christian metaphysicians called Gnostics ("knowers") frequented his seminars, disputed his views, and then disappeared from the history of philosophy—until the 1945 discovery, at Nag Hammadi, Egypt, of codices containing Gnostic literature, including versions of the books circulated by Plotinus's Christian opponents. Blending state-of-the-art Greek metaphysics and ecstatic Jewish mysticism, these texts describe techniques for entering celestial realms, participating in the angelic liturgy, confronting the transcendent God, and even becoming a divine being oneself. They also describe the revelation of an alien God to his elect, a race of "foreigners" under the protection of the patriarch Seth, whose interventions will ultimately culminate in the end of the world. Apocalypse of the Alien God proposes a radical interpretation of these long-lost apocalypses, placing them firmly in the context of Judeo-Christian authorship rather than ascribing them to a pagan offshoot of Gnosticism. According to Burns, this Sethian literature emerged along the fault lines between Judaism and Christianity, drew on traditions known to scholars from the Dead Sea Scrolls and Enochic texts, and ultimately catalyzed the rivalry of Platonism with Christianity. Plunging the reader into the culture wars and classrooms of the high Empire, Apocalypse of the Alien God offers the most concrete social and historical description available of any group of Gnostic Christians as it explores the intersections of ancient Judaism, Christianity, Hellenism, myth, and philosophy.

It is a curious fact that many of the sources for the Presocratic and Stoic philosophers are early Christian authors; similarly, one can even find an echo of Parmenides in a Gnostic treatise from Nag Hammadi. Such writers were often dependent for their knowledge on a whole chain of previous interpretations and traditions, and it is these with which Professor Mansfeld is here largely concerned. He has tried to discover what in an earlier writer - Plato, and Aristotle, of course, as well as the Early Greeks - was of interest to a later one, notably the Middle Platonists. These articles demonstrate the value of such an approach, showing how a familiarity with the later history of an idea, say in a Gnostic text, can contribute to the understanding of the idea itself; or how the study of the selection of ideas used by Philo, for instance, not only sheds light on his own projects, but also helps explain why some motifs survived and not others, and why philosophical thought took the directions it did.

*Includes pictures *Includes ancient accounts *Includes online resources and a bibliography for further reading "This knowledge is not something that can be put into words like other sciences; but after long-continued intercourse between teacher and pupil, in joint pursuit of the subject, suddenly, like light flashing forth when a fire is kindled, it is born in the soul and straightway nourishes itself." - Plato Gnosticism is one of the great mysteries in the history of Western religion. At its core is an ancient Greek word, gnōsis, a word prominent in the writings of Plato which refers to a deep personal knowledge or understanding that often transcends the physical world. The Gnostics painted a picture of a fallen, broken world in which physicality was a product of a lesser deity. This deity was created in defiance of the One and in order to trap humans and blind them to the truths of their predicament and divine origins. By acquiring insight, or gnōsis, in this secret nature of the world, humans might escape their prison. Only through knowledge can people be set free. As that makes clear, Gnosticism as a belief system is difficult to define since it is not a well-organized or uniform doctrine like Christianity or Judaism, but at one time there was some synchronization with Christianity that nurtured both movements. As a religion and philosophy, Gnosticism flourished alongside Christianity, and it is not easy to say which one came first, but it is certain that both movements influenced each other. To paraphrase John Dominic Crossan, it is unclear whether Gnosticism was a Christian heresy, a Jewish heresy, or an original religion that powerfully merged with both. Gnosticism borrowed elements from Christians, just as the whole of Christianity took a certain Gnostic flavor, to the point that some books of the New Testament, especially the Gospel of John, could easily pass as a proto-Gnostic document. At the risk of oversimplifying, Gnosticism was the belief that the souls are divine sparks imprisoned in imperfect physical bodies, due to the machinations of a lesser and evil god who created the world. This evil god is identified with the creator of the Genesis and the Hebrew Bible. The material world and the body are prisons separated from the divine realm, from which humans must escape through the ascent of various levels. This is possible through the acquisition of secret knowledge reserved for the elect. This special revelation or gnosis (knowledge) was supposedly disclosed by Jesus to his dearest disciples, and it can be found in the Gnostic books, deliberately written in cryptic language. The acquisition of the secrets necessary for the salvation of the soul in many cases implied a radical asceticism and corporal sacrifice. Due to such classical roots, it would be easy to conclude that Gnosticism is an ancient philosophy, and a cursory glance might categorize it as simply a way of understanding the world and promoting investigation. However, the term is most often used to describe not a philosophy but a religion, and not just any religion, but a branch of one of the most resilient and influential traditions in history: Christianity. So what exactly is Gnosticism, and why does it remain such a source of confusion, captivation, and charisma for modern scholarship and culture alike? These answers are complex, and indicative of how the many turnings of the last two millennia have unexpectedly unearthed some answers while burying others even deeper. Gnosticism: The History and Legacy of the Mysterious Ancient Religion looks at the different origins that shaped Gnosticism, what Gnostics believed and practiced, and the influence they had on other religions. Along with pictures depicting important people, places, and events, you will learn about Gnosticism like never before.