Building on critical work in biblical studies, which shows how a historically-bounded heretical tradition called Gnosticism was 'invented', this work focuses on the following stage in which it was "essentialised" into a sui generis, universal category of religion. At the same time, it shows how Gnosticism became a religious self-identifier, with a number of sizable contemporary groups identifying as Gnostics today, drawing on the same discourses. This book provides a history of this problematic category, and its relationship with scholarly and popular discourse on religion in the twentieth century. It uses a critical-historical method to show how and why Gnosis, Gnostic and Gnosticism were taken up by specific groups and individuals - practitioners and scholars - at different times. It shows how ideas about Gnosticism developed in late nineteenth- and twentieth-century scholarship, drawing from continental phenomenology, Jungian psychology and post-Holocaust theology, to be constructed as a perennial religious current based on special knowledge of the divine in a corrupt world. David G. Robertson challenges how scholars interact with the category Gnosticism, and contributes to our understanding of the complex relationship between primary sources, academics and practitioners in category formation.

The book reveals that Whitefield was both a great man of prayer, and a voracious reader. For instance, he acknowledges Matthew Henry s Commentary, Alleine s Alarm, A Call to the Unconverted, A Serious Call to a Devout and Holy Life, among the many classics that he fed upon and found both soul-stirring and soul-satisfying. In his personal life, he very much reminds one of Jonathan Edwards, being so dedicated in all his activities. In fact, all his hours were assigned in this way: ''I . . . generally divided the day into three parts eight hours for study and retirement, eight hours for sleep and meals, and eight hours for reading prayers, catechizing and visiting the parish.'' (p. 41). The Second Journal covered May 1738 to November 1738. This is the first journal that he consented to be printed. He arrived in Georgia on May 17, 1738 He then gives various experiences, sometimes day by day, sometimes a week or more between. The Third Journal covers December, 1738 through June, 1739, when he returned to London. He spoke to huge crowds. He preached almost constantly, and often from morning to midnight he was either preaching or witnessing personally. People almost hung on the rafters to hear him. Throughout this book you will see demonstrated the Scriptures in action. He breathed spirituality in his every appearance, private or public. At this time he was yet but 24 years of age. Such a life, some may say, is not for them. So prone are we to think that some of our hours and thoughts are our own. Whatever one s progress in holiness may be, the reader of these journals may be sure that much of Whitefield s spirit will greatly profit his or her soul. After all, how many opportunities does one have to look into the heart and soul of such a committed servant of God. Get it. It may be but a personal account, but it is sure to be of great value to any Christian. Whitefield (1714-1770) is the justly famous evangelist of the eighteenth century. He wrote his first rather full autobiographical account while on board ship in 1736. The balance of the book chronicles his travels as an evangelist through 1756.Despite the well-known differences in doctrine between Whitefield and John Wesley (which resulted at last in his famous letter to that one), he counted both John and Charles Wesley as dear friends. 332 pages, hard cover

In the last twenty years or so, numerous mainstream movies have drawn from the ideas and images of ancient thought to address the collapse of appearance and reality. These films have consistently featured the Gnostic currents that emerged from Plato: not only Gnosticism itself but also Cabbala and alchemy. Despite important differences, these traditions have provided filmmakers with ready-made ruminations on the relationship between surface and depth as well as with engaging plot lines and striking scenes. In films like "The Matrix" (1999) and "The Truman Show" (1998), Gnostic myths have offered speculations on the real as well as conspiracy theories. The Cabbalistic motif of golem-making has provided such movies as "A.I." (2001) and "Blade Runner" (1982) with mediations on the human and with parables of machines yearning for life. Pictures like "Dead Man" (1996) and "Altered States" (1980) have drawn on alchemical symbols to explore the possibilities of transmutation and to feature stories of the dead rising to life. Recent commercial Gnostic films are meditations on the conundrums of the post-modern age and the timeless soul. These pictures constitute archetypal sites for sacred contemplation. They create spaces akin to the caves of Eleusis or Lascaux, chambers where habits are annihilated and the ego is shattered. Maybe this spiritual attraction is the secret reason behind the recent abundance of Gnostic films. If so, then the dream factory is betraying its purpose. It is negating its deceptions and sales in the name of a bewildering reality that cannot be found. "Secret Cinema" explores these possibilities through engaging in three related activities. One, the book establishes the theoretical foundations and implications of the genre of Gnostic cinema. It develops these theoretical elements in the contexts of Gnosticism and the esoteric traditions emerging from it, Cabbala and alchemy. Two, in undertaking this work, Wilson considers several collateral issues. The book discusses the functions of genre, the relationships between cinema and psychology, the connections between the moving image and sacred power, the role of the cinematographic apparatus, and the romance of film. Three, the book is a broad meditation on the seductions of cinema. It is attuned to material attractions of the movies, those gorgeous lights and lurid shadows, but also the film's spiritual invitations, the gaps between the pictures, the empty spaces at the heart of life.

The Mandaeans are a Gnostic sect that arose in the middle east around the same time as Christianity. What little study of the religion there has been has focused on the ancient Mandaeans and their relation to early Christianity. Buckley examines the lives and religion of contemporary Mandaeans, who live mainly in Iran and Iraq but also in New York and San Diego. She provides a comprehensive introduction to the religion and shows how its ancient texts inform the living religion, and vice versa.

The Macarian writings are among the most important and influential works of the early Christian ascetic and mystical tradition. This book offers an introduction to the work of Macarius-Symeon (commonly referred to as Pseudo-Macarius), outlining the lineaments of his teaching and the historical context of his works. The book goes on to examine and re-evaluate the complex question of his relationship with the Messalian tendency and to explore the nature of his theological and spiritual legacy in the later Christian tradition. In so doing the book also offers substantial treatments of the work of Mark the Monk, Diadochus of Photice, Abba Isaiah, and Maximus Confessor. It stands therefore not only as an exploration of the teaching and legacy of Macarius-Symeon but also as a chapter in the history of the Christian spiritual tradition.