A landmark new work in its field, The Greek Qabalah uses extensive academic research to reach what some may consider to be a controversial conclusion -- that the literal Hebrew Qabalah actually has Greek origins. Drawn from a vast array of ancient authorities and archaeological evidence -- from Aristotle to Zosimus, from Pythagoras to St. Paul, from Egyptian papyri to graffiti at Pompeii -- Kieren Barry carefully documents the use of the alphabet in philosophy, religion, oracles, and magic in the ancient world. He takes you on a journey through history, from the dawn of the alphabet, to the late Byzantine Era, following the continuous evolution of alphabetic symbolism from the number-mysticism of Pythagoras, to the Greek philosophers, the Egyptian magicians of Alexandria, the Romans, the Gnostics, the early Church Fathers, the Neoplatonists, and the Jews. Special attention is also given to the topical use of the Qabalah in the Bible, Gnosticism, and in the recently discovered Nag Hammadi Codices.

Also included are appendices containing tables of alphabetic symbolism, a list of ancient authors, and a numerical dictionary of several thousand Greek words, which represents the largest collection of gematria or isopsephy yet available in print. The Greek Qabalah is a revolutionary work that will be of enduring interest to a wide range of readers, including students of ancient history and early Christianity, Qabalists, and modern magicians, for many years to come.

Scholars are divided on the number of gospels to which fragmentary Jewish-Christian gospel traditions should be attributed. In this book Gregory attributes them to two gospels: the Gospel according to the Hebrews and the Gospel of the Ebionites, with no need for any postulated Gospel of the Nazoraeans. As two distinct texts, each gospel is treated on its own terms, with its own introduction, followed by a text, translation and commentary on each fragment, and further discussion about what we may conclude about the overall character of the text on the basis of the fragments that survive. Yet they share certain common features that warrant them being treated together in one volume with an introduction that discusses certain critical issues that are relevant to them both. One common factor is the partial and indirect way in which these texts have been preserved. No independent manuscript tradition survives for either text, so they have been transmitted only to the extent that they were quoted or discussed by a number of early Christian authors, none of whom claims to be the author of the text from which he appears to quote or to which he appears to refer. This raises a number of questions of a literary nature about how excerpts from these texts may be interpreted. Another common factor is that these gospel traditions are usually referred to as Jewish-Christian, which may raise questions about their historical origins and theological outlook. Any judgment about the historical origins or theological nature of these gospels must rest upon prior examination of what may be reconstructed of their texts, and Gregory is careful to distinguish between what we may conclude from these gospels as texts and how they might contribute to our knowledge of early Christian history. The book also includes a number of appendices in which he discusses issues that have been prominent in the history of scholarship on these texts, but which he argues are not relevant to these two gospels as he presents them. These include claims about an original Hebrew gospel of Matthew, the postulated Gospel of the Nazoraeans and the so-called 'Jewish gospel', as well as what may be known about the Nazoraeans and the Ebionites.

The world of Jesus and the early Christians swarmed with prophets and exorcists, holy men and healers, who invoked angels and demons, gods and ghosts. Magic in Christianity: From Jesus to the Gnostics explores that world through the surviving texts of the first Christians and their pagan and Jewish contemporaries. Ecstatic spirit possession, handing opponents over to Satan, sending demons into swine, striking others dead on the spot by pronouncing curses, using articles of clothing and parts of corpses to perform magical healing and exorcism, invoking ghosts and angels for protection-these are all ancient Christian practices described in the New Testament, explained in detail by early Christian writers, and preserved by Christian amulets. Pagans and Jews accused Jesus and his followers of practicing magic and Christians accused one another of sorcery. Both pagan and early orthodox writers describe the rituals of the Gnostic sects in detail, including the magical passwords required to cross through the gates of the lower heavens. Magic in Christianity: From Jesus to the Gnostics examines evidence from the New Testament, the first Christian apologists, early apocryphal works, curse tablets and amulets to reconstruct the apocalyptic magical world of Jesus and the first Christians.

Pistis Sophia is an important Gnostic text, possibly written as early as the 2nd century. The five remaining copies, which scholars place in the 5th or 6th centuries, relate the Gnostic teachings of the transfigured Jesus to the assembled disciples (including his mother Mary, Mary Magdalene, and Martha), when the risen Christ had accomplished eleven years speaking with his disciples. In it the complex structures and hierarchies of heaven familiar in Gnostic teachings are revealed. The female divinity of gnosticism is Sophia, a being with many aspects and names. She is sometimes identified with the Holy Spirit itself but, according to her various capacities, is also the Universal Mother, the Mother of the Living or Resplendent Mother, the Power on High, She-of-the-left-hand (as opposed to Christ, understood as her husband and he of the Right Hand), as the Luxurious One, the Womb, the Virgin, the Wife of the Male, the Revealer of Perfect Mysteries, the Holy Dove of the Spirit, the Heavenly Mother, the Wandering One, or Elena (that is, Selene, the Moon). She was envisaged as the Psyche of the world and the female aspect of Logos. The title Pistis Sophia is obscure, and is sometimes translated Faith wisdom or Wisdom in faith or Faith in wisdom. A more accurate translation taking into account its gnostic context, is the faith of Sophia, as Sophia to the gnostics was a divine syzygy of Christ, rather than simply a word meaning wisdom. In an earlier, simpler version of a Sophia, in the Berlin Codex and also found in a papyrus at Nag Hammadi, the transfigured Christ explains Pistis in a rather obscure manner: Again, his disciples said: Tell us clearly how they came down from the invisibilities, from the immortal to the world that dies? The perfect Saviour said: Son of Man consented with Sophia, his consort, and revealed a great androgynous light. Its male name is designated 'Saviour, begetter of all things'. Its female name is designated 'All-begettress Sophia'. Some call her 'Pistis'. The best-known of the five manuscripts of Pistis Sophia is bound with another Gnostic text titled on the binding "Piste Sophiea Cotice." This "Askew Codex" was purchased by the British Museum (now British Library) in 1795 from a Dr. Anthony Askew. Until the discovery of the Nag Hammadi library in 1945, the Askew Codex was one of three codices that contained almost all of the gnostic writings that had survived the suppression of such literature both in East and West, the other two codices being the Bruce Codex and the Berlin Codex. Aside from these primary sources, everything written about Gnosticism before the Nag Hammadi library became available is based on quotes, characterizations, and caricatures in the writings of the enemies of Gnosticism. The purpose of these heresiological writings were polemical, presenting Gnostic teachings as absurd, bizarre, and self-serving, and as an aberrant heresy from a proto-orthodox and orthodox Christian standpoint. The text proclaims that Jesus remained on earth after the resurrection for 11 years, and was able in this time to teach his disciples up to the first (i.e. beginner) level of the mystery. It starts with an allegory paralleling the death and resurrection of Jesus, and describing the descent and ascent of the soul. After that it proceeds to describe important figures within the gnostic cosmology, and then finally lists 32 carnal desires to overcome before salvation is possible, overcoming all 32 constituting salvation. Pistis Sophia includes quotes from five of the Odes of Solomon, found in chapters between 58 and 71. Pistis Sophia was the only known source for the actual wording of any of the Odes until the discovery of a nearly-complete Syriac text of the Odes in 1909. Because the first part of this text is missing, Pistis Sophia is still the only source for Ode 1.

In 2006 National Geographic released the first English translation of the Gospel of Judas, a second-century text discovered in Egypt in the 1970s. The translation caused a sensation because it seemed to overturn the popular image of Judas the betrayer and instead presented a benevolent Judas who was a friend of Jesus. In The Thirteenth Apostle April DeConick offers a new translation of the Gospel of Judas which seriously challenges the National Geographic interpretation of a good Judas. Inspired by the efforts of the National Geographic team to piece together this ancient manuscript, DeConick sought out the original Coptic text and began her own translation. "I didn't find the sublime Judas, at least not in Coptic. What I found were a series of English translation choices made by the National Geographic team, choices that permitted a different Judas to emerge in the English translation than in the Coptic original. Judas was not only not sublime, he was far more demonic than any Judas I know in any other piece of early Christian literature, Gnostic or otherwise." DeConick contends that the Gospel of Judas is not about a "good" Judas, or even a "poor old" Judas. It is a gospel parody about a "demon" Judas written by a particular group of Gnostic Christians known as the Sethians who lived in the second century CE. The purpose of the text was to criticize 'mainstream' or apostolic Christianity from the point of view of these Gnostic Christians, especially their doctrine of atonement, their Eucharistic practices, and their creedal faith which they claimed to have inherited from the twelve disciples. Professor DeConick provides her English translation and interpretation of this newly recovered gospel within the previously overlooked context of a Christianity in the second century that was sectarian and conflicted. The first book to challenge the National Geographic version of the Gospel of Judas, The Thirteenth Apostle is sure to inspire to fresh debate around this most infamous of biblical figures. This fully revised and updated edition includes a new chapter, 'Judas the Star', and a substantial new preface which reflects upon the controversial reception of The Thirteenth Apostle and the advances in scholarship that have been made since its publication.

Gnosticism is a countercultural spirituality that forever changed the practice of Christianity. Before it emerged in the second century, passage to the afterlife required obedience to God and king. Gnosticism proposed that human beings were manifestations of the divine, unsettling the hierarchical foundations of the ancient world. Subversive and revolutionary, Gnostics taught that prayer and mediation could bring human beings into an ecstatic spiritual union with a transcendent deity. This mystical strain affected not just Christianity but many other religions, and it characterizes our understanding of the purpose and meaning of religion today. In The Gnostic New Age, April D. DeConick recovers this vibrant underground history to prove that Gnosticism was not suppressed or defeated by the Catholic Church long ago, nor was the movement a fabrication to justify the violent repression of alternative forms of Christianity. Gnosticism alleviated human suffering, soothing feelings of existential brokenness and alienation through the promise of renewal as God. DeConick begins in ancient Egypt and follows with the rise of Gnosticism in the Middle Ages, the advent of theosophy and other occult movements in the nineteenth and early twentieth centuries, and contemporary New Age spiritual philosophies. As these theories find expression in science-fiction and fantasy films, DeConick sees evidence of Gnosticism's next incarnation. Her work emphasizes the universal, countercultural appeal of a movement that embodies much more than a simple challenge to religious authority.

Twenty-two centuries ago in Alexandria, a sect of philosopher-poets fashioned a myth the strands of which weave through Christianity, Judaism, Islam and Greek philosophy, and inspired the legends of the Holy Grail. Long banished to the realm of notorious heresy, the myths of the Gnostics took root in the fertile imagination of the nineteenth century's artistic movements and esoteric circles, bearing fruit in the daily spiritual practice of thousands today. In 1945, a library of Gnostic writings surfaced form the Egyptian desert, allowing the movement--after 1500 years of propaganda and slander--to speak with its own voice. Rich in imagery, nostalgic in tone, Gnosticism quietly restores Wisdom to her place as a Goddess in Western religion, reveres Eve as the first saint, and acknowledges Mary Magdelene as foremost of the Apostles.

A new translation and commentary on the extracanonical Coptic text that describes Judas' special status among Jesus' disciples Since its publication in 2006, The Gospel of Judas has generated remarkable interest and debate among scholars and general readers alike. In this Coptic text from the second century C.E., Jesus engages in a series of conversations with his disciples and with Judas, explaining the origin of the cosmos and its rulers, the existence of another holy race, and the coming end of the current world order. In this new translation and commentary, David Brakke addresses the major interpretive questions that have emerged since the text's discovery, exploring the ways that The Gospel of Judas sheds light on the origins and development of gnostic mythology, debates over the Eucharist and communal authority, and Christian appropriation of Jewish apocalyptic eschatology. The translation reflects new analyses of the work's genre and structure, and the commentary and notes provide thorough discussions of the text's grammar and numerous lacunae and ambiguities.

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.

This third volume in the new series of supplements to the Journal of Semitic Studies is a survey of the historical and religious problems involved in the interconnection between the Sabians of the Qur'an, the Mandeans of southern Iraq, and the "Sabians" of Harran in northern Mesopotamia. It offers an important examination of traditional assertions by some that the Mandaeans and by others that the Harranians should be recognized as the "Sabians" of the Qur'an, the people granted protected status in Islamic law.

Im Mittelpunkt des Bandes steht die eingehende Kommentierung der ersten beiden Bucher des Adamantius-Dialogs, eines wichtigen antimarkionitischen Textes aus dem 4. Jahrhundert. Grundlage ist eine neue kritische Lesung des Textes der Handschrift codex Venetus gr. 496, da die GCS-Ausgabe von Bakhuyzen (1901) bekanntermassen fehlerhaft ist. Die ausfuhrliche Einleitung behandelt den gesamten Dialog einschliesslich, unter anderem, Text- und Quellenkritik und historischem Hintergrund.

"Gnosticism" has become a problematic category in the study of early Christianity. It obscures diversity, invites essentialist generalisations, and is a legacy of ancient heresiology. However, simply to conclude with "diversity" is unsatisfying, and new efforts to discern coherence and to synthesise need to be made. The present work seeks to make a fresh start by concentrating on Irenaeus' report on a specific group called the "Gnostics" and on his claim that Valentinus and his followers were inspired by their ideas. Following this lead, an attempt is made to trace the continuity of ideas from this group to Valentinianism. The study concludes that there is more continuity than has previously been recognised. Irenaeus' "Gnostics" emerge as the predecessors not only of Valentinianism, but also of Sethianism. They represent an early, philosophically inspired form of Christ religion that arose independently of the New Testament canon. Christology is essential and provides the basis for the myth of Sophia. The book is relevant for all students of Christian origins and the early history of the Church.

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.

The GCC has chosen to establish what was once called a regular clergy, as distinct from a secular clergy-that is to say, something much closer to monks than to ministers. This was the core model for clergy in the old Celtic Church in Ireland, Wales, Brittany, and other Celtic nations, in the days before the Roman papacy imposed its rule on the lands of Europe's far west. Members of the Celtic clergy were monks first and foremost, living lives focused on service to the Divine rather than the needs of a congregation, and those who functioned as priests for local communities did so as a small portion of a monastic lifestyle that embraced many other dimensions. In all Gnostic traditions, personal religious experience is the goal that is set before each aspirant and the sole basis on which questions of a religious nature can be answered-certain teachings have been embraced as the core values from which the Gnostic Celtic Church as an organization derives its broad approach to spiritual issues. Those core teachings may be summarized in the words "Gnostic, Universalist, and Pelagian" which are described in this book.