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Journal articles on the topic 'El Hammadia'

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Published: 4 June 2025

Last updated: 15 July 2025

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1

Hamdi, BENDIF, HARIR Mohammed, YAHIAOUI Merzouk, et al. "Ethnobotanical survey of herbal remedies traditionally used in El Hammdia (Southern region of the province of Bordj Bou Arreridj, Algeria)." Algerian Journal of Biosciences 02, no. 01 (2021): 10. https://doi.org/10.5281/zenodo.5045031.

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This work is devoted to the study of medicinal plants in the southern region of BordjBouArreridj (communes of the Daïra of El Hammadia), and their different uses in traditional medecine. A series of surveys were conducted in the study area with inhabitants and herbalists, to acquire more informations about the therapeutic uses of medicinal plants practiced by the local population. The analysis of the results allowed us to identify 78 species belonging to 36 families, the most represented are: Apiaceae (13.92%), Lamiaceae (12.65%), Asteraceae (11.39%) and Liliaceae (5.06%). The most commonly parts used from these plants are respectively: the leaves (34.21%), the stems (17.54%), the fruits (12.28%), the roots (10.52%) and the seeds (8.77%). Medicinal plants are prepared and used as powder, infusion, especially as decoction and poultice. The most used is the decoction. The main common health problem treated are; digestive disorders (29.81%), respiratory disorders (10.55%), skin inflammations (9.17%), urinary inflammations (8.25%), liver diseases (6.88%) and neurologic problems (6.42%). El Hammadia has good ethnobotanical potential of medicinal plants. This study is the first contribution to the ethnobotany of this region. We have gathered from this province some considerable knowledge about local medicinal plants for treating diseases.

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2

Meziane, Ahmed. "The cultural boundaries and representations linking Bejaia Al Hammadia and Tlemcen Ziania." Milev Journal of Research and Studies 8, no. 1 (2022): 143–57. http://dx.doi.org/10.58205/mjrs.v8i1.551.

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We seek through this paper to look at aspects Related to scientific cities Of the Maghreb,With its wide geographical boundaries.In which capitals emerged recognized by the kingdoms and states,And The scientists who came to it knew their value They seek reward from their sheikhs and scholars,We find Tiaret Rustemiya Passing through Bejaia Nasiriyah Right up to Tlemcen Ziania And other cities that witnessed a terrible intellectual and cultural life manifested in what the traveler noted,As well as the survival of the effects of the civilization we are talking about castles and royal palaces and even ancient mosques and angles blessed at the roots of history,And Bejaia remains present with its acclaimed history of many countries,Despite the struggle between the Hafsids and the Zayans over themThis is due to the historical and cultural momentum it has endured.

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3

Aldrian, Aldrian, Septi Lestari, and Laily Fitriani. "Diasporic Alienation and Empathy in Arab-American Poetry: A Postcolonial Comparative Study of Khalil Gibran and Suheir Hammad." Poetika 13, no. 1 (2025): 1. https://doi.org/10.22146/poetika.v13i1.98134.

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This research explores themes of diasporic alienation and empathy in Khalil Gibran and Suheir Hammad’s poetry from a postcolonial perspective. Khalil Gibran, a Lebanese-American poet, and Suheir Hammad, a Palestinian-American poet, articulate their complex diasporic experiences from distinct historical moments. Both emphasize a persistent longing to reconnect with their homelands, revealing how alienation and empathy shape identity in diaspora. While numerous studies have analyzed Arab-American literary expressions of identity and displacement, there remains a notable scholarly gap concerning how hybridity and subalternity shed light on the poetry of these two prominent poets. Employing postcolonial theories of hybridity and subalternity, this research uses a descriptive qualitative method, analyzing primary data from Gibran’s poem “Dead Are My People” and Hammad’s poems “Break (Rebirth)”, “Break (Sister)”, and “Break (Embargo)”. Secondary sources include literature addressing Arab-American diasporic experiences, the Israel-Gaza conflict, and the Lebanese famine events. Through textual and contextual analyses, the findings reveal Gibran’s depiction of geographical and cultural alienation, emotional alienation, and alienation from collective solidarity, whereas Hammad primarily explores identity alienation. Regarding empathy, Gibran addresses the historical trauma of the Lebanese famine under Ottoman rule, while Hammad reflects on the contemporary violence and suffering in Palestine. This study contributes to Arab-American literary scholarship by showing how diasporic alienation and empathy illuminate ongoing colonial impacts and identity negotiation across generations.

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4

Farhan Hammadi, Hammad. "The development of Islamic studies in the city of Fustst in the Omayyad era. Hammad Farhan Hammadi." Al-Anbar University Journal For Humanities 2019, no. 3 (2019): 28–39. http://dx.doi.org/10.37653/juah.2019.171859.

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5

Burke, Tony. "What Do We Talk About When We Talk About the Nag Hammadi LIbrary." Bulletin for the Study of Religion 45, no. 2 (2016): 33–37. http://dx.doi.org/10.1558/bsor.v45i2.28285.

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Tony Burke responds to two recent articles on the discovery of the Nag Hammadi library—“Rethinking the Origins of the Nag Hammadi Codices” by Nicola Denzey Lewis and Justine Ariel Blount, and “How Reliable is the Story of the Nag Hammadi Discovery?” by Mark Goodacre.

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6

ZIANE BOUZIANE, Latifa. "Deciphering the Postcolonial Discourse: An Oriental Reading for The Kite Runner by Khaled Housseini and The Parisian by Isabella Hammad." Journal of Languages and Translation 4, no. 2 (2024): 105–18. http://dx.doi.org/10.70204/jlt.v4i2.354.

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Postcolonial literature explores the effects of colonialism and its aftermath, shedding light on the complex relationships between colonizers and the colonized. It challenges dominant narratives, gives voice to marginalized perspectives, and examines themes of identity, power, and cultural hybridity. It also addresses issues of nationalism, representationalism, opposition, ethnicity, and feminism. Postcolonial dialogue in literature refers to the discourse that emerges in the aftermath of colonialism, encompassing various elements such as the reshaping of identities, power dynamics, cultural exchanges, and responses to historical colonial narratives. It is often a space where writers and intellectuals from formerly colonized societies engage with and respond to the legacies of colonialism. A wide range of post-colonial novels has been published during the 1990s and the first years of the 21st century, including The Kite Runner by the Afghan-American novelist Khaled Hosseini and The Parisian by the British-Palestinian novelist Isabella Hammad. These novels provide insight into the postcolonial experience, offering nuanced portrayals of the impacts of colonization on individuals and societies. This article aims to deciphering the postcolonial discourse in Khaled Housseini’s The Kite Runner and Isabella Hammad’s The Parisian using oriental lenses. An oriental perspective seems to offer a unique examination of the different experiences of those from oriental cultures, shedding light on the nuanced complexities of postcolonial discourse. Thus, the oriental perspective adds depth and nuance to the analysis of The Kite Runner by Khaled Hosseini and The Parisian by Isabella Hammad.

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7

Kaler, Michael. "The cultic milieu, Nag Hammadi collectors and gnosticism." Studies in Religion/Sciences Religieuses 38, no. 3-4 (2009): 427–44. http://dx.doi.org/10.1177/00084298090380030201.

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In this paper, I address the question of the applicability of sociological church/sect/cult typologies to the study of gnosticism, arguing that at least in the case of the Nag Hammadi collection, such typologies are unable to adequately deal with the evidence that we possess. Instead, I will show that Colin Campbell’s idea of a “cultic milieu,” a sort of esoteric underworld from which cult movements and sects arise, is a more helpful model for understanding those responsible for compiling the Nag Hammadi material. Dans ce qui suit, je suggére que les typologies sociologiques religieuses (église/culte/secte) ne sont pas adéquates à illuminer les sources primaires gnostiques que nous possédons, comme celles de Nag Hammadi. Il me semble, par contre, que le concept — développé par le sociologue Colin Campbell — d’un « cultic milieu », est beaucoup plus utile pour notre compréhension des gens qui ont ramassé les textes de Nag Hammadi.

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8

Quispel, G., and Harold W. Attridge. "Nag Hammadi Codex I." Vigiliae Christianae 41, no. 1 (1987): 88. http://dx.doi.org/10.2307/1583688.

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9

Quispel, Gilles, and Bentley Layton. "Nag Hammadi Codex II." Vigiliae Christianae 45, no. 1 (1991): 78. http://dx.doi.org/10.2307/1583759.

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10

Williams, Michael A., John H. Sieber, Bentley Layton, Marvin W. Meyer, John H. Sieber, and Frederik Wisse. "Nag Hammadi Codex VIII." Journal of Biblical Literature 112, no. 3 (1993): 546. http://dx.doi.org/10.2307/3267773.

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11

Turner, John D., and Birger A. Pearson. "Nag Hammadi Codex VII." Journal of Biblical Literature 118, no. 1 (1999): 178. http://dx.doi.org/10.2307/3268257.

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12

Denzey, Nicola, and Birger A. Pearson. "Nag Hammadi Codex VII." Journal of the American Oriental Society 118, no. 4 (1998): 589. http://dx.doi.org/10.2307/604814.

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13

Piwowarczyk, Przemysław. "Demonologia jako źródło do badań nad pochodzeniem i przeznaczeniem tekstów i kodeksów z Nag Hammadi = Demonology as a source for research of the provenance and purpose of the Nag Hammadi texts and codices." U Schyłku Starożytności : studia źródłoznawcze, no. 17/18 (April 2, 2020): 3–38. http://dx.doi.org/10.36389/uw.uss.18-19.1.1.

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The article contains qualitative and quantitative analyses of the names of spiritual beings in the Nag Hammadi codices and two codices of similar content: the Berolinensis Gnosticus and Tchacos. The investigation shows that the majority of the names in the Nag Hammadi texts are original and find no attestations in Greek, Jewish, and even Egyptian tradition; neither are they attested in the Graeco-Roman magical repertoire. The creation of the Nag Hammadi collection was obviously not motivated by an interest in demonology; certain texts, however – especially the longer redaction of the Apocryphon of John and the sub-collection encompassing codices IV and VIII – could be created by a person or a group interested in ritual power.

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14

AYDIN, Yavuz, and Michael BRANDL. "Karain Mağarası Alt Paleolitik Dönem Yontmataş Endüstrisinin Hammadde Analizleri: Preliminer Sonuçlar." Ankara Üniversitesi Dil ve Tarih-Coğrafya Fakültesi Dergisi 59, no. 1 (2019): 646. http://dx.doi.org/10.33171/dtcfjournal.2019.59.1.32.

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Bu çalışma, Türkiye'de bir Alt Paleolitik buluntu topluluğu üzerinde yapılan ilk hammadde analizlerinin sonuçlarını sunmaktadır. Bu çalışma için, Anadolu'nun en önemli Paleolitik yerleşimlerinden bir tanesi olan Karain Mağarası'nın Alt Paleolitik seviyelerinden elde edilen 53 adet arkeolojik buluntuya ait karakteristik örnek ile Karain çevresindeki hammadde kaynaklarından toplanmış olan 26 adet radyolarit blok kullanılmıştır. Çalışmanın amacı, Karain Mağarası'nda iskan etmiş olan Alt Paleolitik avcı-toplayıcı grupların yontmataş endüstrinin üretimi için kullanmış oldukları hammadde türlerini belirlemek ve potansiyel hammadde kaynakları ile ilgili ilk fikirleri elde etmekti. Hammadde karakterizasyonu ve köken çalışmaları için stereo-mikroskop analizlerini içeren petrografik yöntemler kullanılmıştır. İlk sonuçlar, Karain Mağarası Alt Paleolitik sakinlerinin yontmataş hammadde temini için çeşitli kaynaklardan faydalandığını göstermektedir. Beklenmeyen bir sonuç olarak, yerleşime yaklaşık 10 km uzaklıkta yer alan Burhan Nehri'nin ana hammadde kaynağı olarak kullanılmış olabileceği görülmüştür. Başlangıçta mantıksız gibi görünen bu tercih, erişilebilirlik ve hammadde bolluğu gibi diğer kaynaklara nazaran daha uygun olan şartların varlığıyla açıklanabilir.

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15

BENGÜ, Prof Dr Haluk, and Elif NAZLİ KANAL. "BİR ÜRETİM İŞLETMESİNDEKİ TEKNOLOJİK DEĞİŞİKLİĞİN HAMMADDE MALİYETİNE ETKİSİ." Niğde Ömer Halisdemir Üniversitesi Sosyal Bilimler Enstitüsü Dergisi 4, no. 1 (2022): 47–57. http://dx.doi.org/10.56574/nohusosbil.1105169.

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Teknolojik değişimler ve gelişmeler geçmişten günümüze kadar büyük bir hızla ilerlemektedir. Doğal olarak bu değişimler ve gelişmelerle birlikte işletmelerde kas gücü yerini makine ve robotlara bırakmaktadır. İşletmeler de insan gücüne dayalı yapıdan, yüksek teknolojiye uyum sağlayarak kendilerini değiştirmektedirler. Bu çalışmada teknolojik değişikliğin hammadde maliyetine etkisini ortaya koymak amacıyla tekstil sektörüne ait bir üretim işletmesinin yapmış olduğu teknolojik değişiklikle ilgili veriler incelenmiştir. Yöntem olarak teknolojik değişimleri takip edip son teknolojilerle üretim yapan bir işletmeye gidilerek yüz yüze görüşme yöntemiyle saha çalışması yapılarak veriler toplanmıştır. Eski teknoloji kullanırken katlanılan hammadde maliyetleri ile yeni teknolojinin kullanılması ile katlanılan hammadde maliyetleri kıyaslanmıştır. Böylelikle teknolojik değişimlerin hammadde maliyetine etkisinin ne yönde olduğu toplanan veriler ışığında değerlendirilmiştir. İşletmeye ait verilerle yapılan kıyaslama sonucunda yeni teknoloji kullanılarak yapılan üretimde eski teknolojiye kıyasla aynı kaliteye sahip hammadde kullanıldığında daha az hammadde ile daha fazla ürün üretildiği ortaya konulmuştur. Bu durumda teknolojik değişikliğin hammadde maliyetlerini azaltıcı yönde etki ettiği sonucuna ulaşılmıştır.

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16

Rahman, Fadwa Kamal Abdel. "Mapping Spaces, Identities, and Ideologies in The Parisian (2019)." IAFOR Journal of Literature & Librarianship 10, no. 1 (2021): 104–17. http://dx.doi.org/10.22492/ijl.10.1.07.

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The Parisian (2019) is Isabella Hammad’s debut novel. It provides a dynamic spatial representation of a transitional era and a history that was unfolding and changing the face of the earth at the critical time between the two World Wars. Adopting the realistic tradition of nineteenth- century novelists, Isabella Hammad manages to provide a textual cartography of the places she dealt with in the Levantine and in France, mapping alongside the evolving sense of identity in the wake of drastic political, social, and cultural changes. By depicting those parallel worlds, the text dissects the Nabulsi society and reveals the heterogeneity that underlies its superficial homogeneity. It also introduces those spaces, specially Nablus, discursively bringing out their many facets through multifocalization. This paper aims at showing how the text underscores both the subjective experiential sense of place and the objective analytical and ideological sense of how place materializes the fabric of immanent relations of power. This is done through a geocritical approach that links together the literary representation with the lived spatial referent in ways that help readers understand a lot about the past and the present of this part of the world.

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17

Thomassen, Einar. "Le valentinisme à Nag Hammadi." Comptes-rendus des séances de l année - Académie des inscriptions et belles-lettres 152, no. 4 (2008): 1759–70. http://dx.doi.org/10.3406/crai.2008.92270.

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18

Foster, Paul. "Book Review: Nag Hammadi Bibliography." Expository Times 120, no. 8 (2009): 413. http://dx.doi.org/10.1177/00145246091200081114.

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19

Morrice, G. "Book Reviews : Nag Hammadi Texts." Expository Times 99, no. 8 (1988): 245–46. http://dx.doi.org/10.1177/001452468809900817.

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20

Feriha, Bensafiddine, Asseli Brahim, Mahfoudi Reguia, Djeridane Amar, and Yousfi Mohamed. "High Antioxidant Capacities and Anti-inflammatory Effects of Hammada elegans Botsch. Extracts: An in vitro Assessment." Current Enzyme Inhibition 15, no. 1 (2019): 55–68. http://dx.doi.org/10.2174/1573408015666190225151916.

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Introduction: Plants supply traditional Algerian medicines for the treatment of antiinflammatory effect. The reasons for the use of traditional treatments were that pure compounds obtained were also effective in reducing the toxicities of toxic agents or other drugs. Methods: In this study, we explore the phytochemical composition and the phenolic content by indirect method to evaluate the antioxidants and the anti-inflammatory capacities of twelve extracts from three plants. Results: Results: The total phenolic content ranged from 0.168 ± 0.020 to 4.166 ± 0.124 mg per gram of dry weight. Phytochemical screening revealed that tannins, C-heterosides, O-reduced heterosides and reducing compounds are the most common chemical groups. The highest antiradical activity was achieved with methanolic extract of Hammada elegans (EC50 = 0.551 ± 0.171mg/mL). However, the acetonic extract of Hammada elegans represents the most important reducing activity (EC50 = 0.747 ± 0.004mg/mL). Moreover, this extract also displays the highest chelating ferrous ions effect (EC50 = 5.749 ± 0.009 mg/mL) while the hydromethanolic extract of Cleome arabica has the best antilipoperoxidative effect (EC50 = 0.031 ± 0.000mg/mL). Furthermore, all extracts inhibit the activity of lipooxygenase and cyclooxygenase with IC50 values less than 19.210 ± 0.297 mg/mL. Therefore, the acetonic extract of Hammada elegans appears to be twice greater than that of standard inhibitors. Conclusion: The fractionation of the acetonic extract of Hammada elegans has given a potent bioactive compound which seems to have potential therapeutic possibilities for the prevention of the inflammatory effects.

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21

Trumbower, Jeffrey A. "Nag Hammadi and the Gospel Tradition: Synoptic Tradition in the Nag Hammadi Library. Christopher Tuckett." Journal of Religion 68, no. 3 (1988): 449–50. http://dx.doi.org/10.1086/487883.

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22

Albrile, Ezio. "Tingere l’anima." ARYS: Antigüedad, Religiones y Sociedades, no. 13 (October 5, 2017): 189. http://dx.doi.org/10.20318/arys.2017.3846.

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Resumen: Una piccola chiesa nell’Italia del nord (a Valdurna-Durnholz, nei pressi di Bolzano) esibisce dei dipinti risalenti al XV secolo in cui si ripresentano antichi motivi gnostico-alchemici. In essi un angelo lava l’anima e le impartisce un battesimo celeste, una immagine che troviamo anche in un testo della biblioteca di Nag Hammadi, il Vangelo di Filippo, in cui la purificazione dell’anima e descritta nei termini di un lavaggio e di una immersione in una sostanza detergente; un lessico che trae origine dalle operazioni di lavaggio e di tintura dei tessuti, in particolare dalle manipolazioni di natura alchimica. Ermetismo alchemico, gnosticismo e cristianesimo condividono infatti un comune intento soteriológico che si e trasmesso all’Occidente in forme spesso difficili da decifrare.Abstract: In a little church of northern Italy (in Valdurna-Durnholz, near Bolzano) we can find paintings from the fifteenth century where we have ancient Gnostic-Alchemical themes, again. These works, show an angel washing a soul and gives it the heavenly baptism, something that we find also in a Nag Hammadi text as the Gospel of Philip. In this text, the soul’s purification is described as an act of washing and dipping in a cleansing substance; this is a lexicon coming from the washing and the dying of clothes, and particularly from the Alchemical manipulations. Alchemical Hermeticism, Gnosticism and Christianity share a common soteriological view which has been passed to the West in ways often difficult to understand.Parole chiave: Arte cristiana, Gnosticismo, Testi di Nag Hammadi, Alchimia, ErmetismoKey words: Christian Art, Gnosticism, Nag Hammadi texts, Alchemy, Hermeticism

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23

Fowler, Kimberley A. "The Ascent of the Soul and the Pachomians: Interpreting the Exegesis on the Soul (nhc ii,6) within a Fourth-Century Monastic Context." Gnosis 2, no. 1 (2017): 63–93. http://dx.doi.org/10.1163/2451859x-12340027.

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The Exegesis on the Soul (nhc ii,6) allegorizes the degradation and re-ascent of the soul. Recently, scholars have reconsidered whether Pachomian monks produced and read the Nag Hammadi Codices, largely based upon codicological evidence. For Pachomians, the soul’s ascent from the body constituted the fulfilment of their ascetic regime. This article offers support for the ‘Pachomian connection’ by analyzing the Exegesis on the Soul alongside Pachomian literature. It argues that shared exegetical tendencies and a common approach to modes of ascetic practice and repentance strengthen the case for monastic readership and ownership of the Nag Hammadi Codices.

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Kaler, Michael. "Towards an expanded understanding of Nag Hammadi Paulinism." Studies in Religion/Sciences Religieuses 33, no. 3-4 (2004): 301–17. http://dx.doi.org/10.1177/000842980403300302.

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This article examines the scholarly construct of Paulinism, discussing its origins and briefly tracing its evolution, from F. C. Baur's introduction of the concept to a new, widened paradigm inaugurated by Hans-Martin Schenke (among others), symbolically coming to maturity in the 1987 conference on Paul and the Legacies of Paul. With this new understanding of Paulinism has come an expansion of its field of application. This article suggests that this expanded understanding of Paulinism could be fruitfully applied to the analysis of the Nag Hammadi texts, supplementing the pivotal work of Klaus Koschorke in his article, "Paulus in den Nag-Hammadi-Texten."

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Almeida, Maria Aparecida de Andrade, and Renan Baptistin Dantas. "GNOSTICISMO E O EVANGELHO DE TOMÉ: EXPLORAÇÕES INTERPRETATIVAS." Revista Relegens Thréskeia 6, no. 1 (2017): 85. http://dx.doi.org/10.5380/rt.v6i1.54497.

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Após oferecer uma contextualização geral sobre o gnosticismo e sua relação com a biblioteca de Nag Hammadi, primeiramente buscaremos explorar a visão de Elaine Pagels – um paradigma nos estudos sobre Nag Hammadi – que enquadra sua análise na dualidade: ortodoxia versus heterodoxia (gnosticismo). Em segundo lugar uma nova exploração terá por objeto específico o Evangelho de Tomé, e se encarregará de constatar algumas de suas interpretações, pondo em discussão apontamentos que o caracterizam como um texto caracteristicamente místico e gnóstico. Por fim, partindo da teologia gnóstica, traremos um apreciamento da salvação a partir dos pronunciamentos de Tomé.

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26

Klauck, Hans-Josef. "Ein neues Standardwerk: „Nag Hammadi Deutsch“." Biblische Zeitschrift 48, no. 2 (2004): 245–50. http://dx.doi.org/10.30965/25890468-048-02-90000007.

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27

Quispel, Gilles, C. W. Hedrick, and Robert Hodgson. "Nag Hammadi, Gnosticism and Early Christianity." Vigiliae Christianae 42, no. 2 (1988): 198. http://dx.doi.org/10.2307/1583924.

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28

van den Broek, R., and James M. Robinson. "The Nag Hammadi Library in English." Vigiliae Christianae 44, no. 2 (1990): 203. http://dx.doi.org/10.2307/1584333.

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29

Myszor, Wincenty. "Biblioteka z Nag Hammadi: formy literackie." Vox Patrum 34 (December 15, 1998): 321–34. http://dx.doi.org/10.31743/vp.7405.

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Eine von gnostischen Autoren der Nag-Hammadi-Texten haufig benutzte literarischen Gattung ist die Apokalypse. Die apokalyptische Visionen begegnen auch in anderen Texten, die zur Form der Apokalypse nicht gehoren. Fur die Feststellung des christlich-gnostischen Charakters einigen Texten sind von Bedeutung auch solche Formen wie Evangelie.

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30

Hedrick, Charles W., and Majella Franzmann. "Jesus in the Nag Hammadi Writings." Journal of Biblical Literature 117, no. 3 (1998): 544. http://dx.doi.org/10.2307/3266465.

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31

Scholer, David M., Charles W. Hedrick, and Robert Hodgson. "Nag Hammadi, Gnosticism, and Early Christianity." Journal of the American Oriental Society 111, no. 2 (1991): 384. http://dx.doi.org/10.2307/604036.

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32

Yamauchi, Edwin M. "Book Review: Nag Hammadi Codex VII." Journal of Early Christian Studies 5, no. 4 (1997): 587–88. http://dx.doi.org/10.1353/earl.1997.0096.

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33

Meyer, Marvin W. "Making Mary Male: the Categories ‘Male’ and ‘Female’ in the Gospel of Thomas." New Testament Studies 31, no. 4 (1985): 554–70. http://dx.doi.org/10.1017/s002868850001208x.

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The CopticGospel of Thomasis one of the most spectacular of the fifty-two tractates filling the thirteen codices of the Nag Hammadi library. Discovered in December 1945 by several Egyptianfellahin, the Nag Hammadi tractates were subjected to a variety of political and scholarly ploys, and were not made available in their entirety until the very end of 1977, when the last of the volumes of manuscript pages in theFacsimile Editionand the one-volume edition ofThe Nag Hammadi Library in Englishfinally appeared.1One of the very first of the documents to be published was theGospel of Thomas, and its appearance has already stimulated the production of numerous articles and monographs by the scholars who have recognized its significance for our knowledge of Christian origins and early church history. Since the time of its initial publication scholars have suggested a variety of interpretations of theGospel, and to date no consensus has been reached. Yet, in my estimation, a reasonably strong case can be made that theGospel of Thomas, in its present form, belongs at least on the periphery of Christian Gnosticism, and to that extent the Coptic text may be termed a gnosticizing gospel.2

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Fowler, Kimberley A. "Reading Gospel of Thomas 100 in the Fourth Century: From Roman Imperialism to Pachomian Concern over Wealth." Vigiliae Christianae 72, no. 4 (2018): 421–46. http://dx.doi.org/10.1163/15700720-12341356.

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Abstract Recent scholarship has made strides in evidencing a Pachomian monastic relationship to the Nag Hammadi Codices, yet this remains to be sufficiently investigated through analysis of Nag Hammadi material bearing Pachomian traits, or best explained within a Pachomian ideological environment. In this article I argue that Gospel of Thomas 100’s redaction of the “give to Caesar what is Caesar’s” pericope (Mk 12:13-17 par.) can be better understood in light of conflict between Pachomian material wealth and ascetic aspirations. The redaction demonstrates that conflict over Roman tax payment, crucial in the first-century context of the Synoptic Gospels, is in this fourth-century context essentially irrelevant.

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Scholer, David. "Bibliographia Gnostica: Supplementum II/8.2." Novum Testamentum 50, no. 3 (2008): 209–61. http://dx.doi.org/10.1163/156853608x322731.

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AbstractThis is the second section of the eighth in the series of supplementary bibliographies to David M. Scholer's Nag Hammadi Bibliography 1970-1994 (Nag Hammadi and Manichaean Studies 32; Leiden: E.J. Brill, 1997). The first section was published in issue 50.2 (2008). This supplement contains items published in 2002-2006 (and a few beyond) as well as earlier items which had not been previously listed. This supplement continues the numbering of Supplementum II/7 [Novum Testamentum 46 (2004), 46-77] and, thus, begins with number 10627 and contains 917 items. For new reviews of books previously listed, the author, a brief title and bibliography entry number of the book are given.

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Poirier, Paul-Hubert. "70th Anniversary of the Discovery of the Nag Hammadi Codices." Bulletin for the Study of Religion 45, no. 2 (2016): 37–39. http://dx.doi.org/10.1558/bsor.v45i2.29342.

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Myszor, Wincenty. "Sprzedawca pereł w "Dziejach Piotra i Dwunastu Apostołów" z VI kodeksu z Nag Hammadi." Vox Patrum 12 (August 23, 1987): 303–5. http://dx.doi.org/10.31743/vp.10552.

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Roig Lanzillotta, Lautaro. "The Discourse on the Eighth and the Ninth (NHC VI,6), the Prayer of Thanksgiving (NHC VI,7), and the Asclepius (NHC VI,8): Hermetic Texts in Nag Hammadi and Their Bipartite View of Man." Gnosis: Journal of Gnostic Studies 6, no. 1 (2021): 49–78. http://dx.doi.org/10.1163/2451859x-12340102.

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Abstract In an article from 2017, I introduced the study of the anthropological framework of Nag Hammadi texts and established the existence in this corpus of two anthropological patterns, the bipartite and tripartite. The present study continues the analysis by means of an exhaustive investigation of the evidence provided by the three Hermetic treatises included in Nag Hammadi Codex VI, namely, the Discourse on the Eighth and the Ninth, the Prayer of Thanksgiving, and the fragment of Asclepius. It concludes that, far from presenting a tripartite anthropological framework, “die für die Gnosis typische trichotomische Anthropologie,” in the words of Karl-Wolfgang Tröger, these three Hermetic treatises only include a bipartite of view of the human being.

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Burns, Dylan M. "Gnosis Undomesticated: Archon-Seduction, Demon Sex, and Sodomites in the Paraphrase of Shem (nhc vii,1)." Gnosis 1, no. 1-2 (2016): 132–56. http://dx.doi.org/10.1163/2451859x-12340008.

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Scholarship has of late sought to “domesticate” Gnostic literature, situating the Nag Hammadi texts in late ancient Egyptian asceticism. Evidence about “libertine” Gnosticism is now regarded by many to be sheer fiction, entirely without parallel in the Nag Hammadi corpus. Yet not all Gnostic texts are so easy to tame; the Paraphrase of Shem, for instance, is a work replete with seemingly shocking material—ranging from the seduction of an archontic womb to a demonic sex scene and valorization of the Sodomites. This paper will address these sexually explicit passages and demonstrate that they derive from mythic strata associated with “libertine” Gnostic practices, particularly amongst the Manichaeans and the “Borborites” known to Epiphanius of Salamis.

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Scholer, David. "Bibliographia Gnostica: Supplementum II/8.1." Novum Testamentum 50, no. 2 (2008): 159–202. http://dx.doi.org/10.1163/156853608x289865.

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AbstractThis is the first section of the eighth in the series of supplementary bibliographies to David M. Scholer's Nag Hammadi Bibliography 1970-1994 (Nag Hammadi and Manichaean Studies 32; Leiden: E.J. Brill, 1997). The second section will be published in issue 50.3 (2008). This supplement contains items published in 2002-2006 (and a few beyond) as well as earlier items which had not been previously listed. This supplement continues the numbering of Supplementum II/7 [Novum Testamentum 46 (2004), 46-77] and, thus, begins with number 10627 and contains 917 items. For new reviews of books previously listed, the author, a brief title and bibliography entry number of the book are given.

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Poirier, Paul-Hubert. "À propos de la νεῦσις dans les textes de Nag Hammadi". Articles spéciaux 68, № 3 (2013): 619–26. http://dx.doi.org/10.7202/1015258ar.

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Piwowarczyk, Przemyslaw. "Sethian Luminaries in the Texts of Ritual Power and Related Coptic Compositions." Gnosis 8, no. 1 (2023): 102–25. http://dx.doi.org/10.1163/2451859x-00801006.

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Abstract Several texts of ritual power in Coptic contain the names of four spiritual powers known in the Sethian sources as luminaries. The article explores the relations between luminaries of the Nag Hammadi works and the “magical” and related texts. Two aspects are analysed. First, the sequence of luminaries, which is highly standardised in the Nag Hammadi Sethian dossier, and deviations from this standard in other texts help assess relations with original Sethian sources. Second, the texts of ritual power portray luminaries singing and playing musical instruments. The article traces the elements of the heavenly concert already in the Sethian texts. It also presents a development of this motif under the influence of the common Christian concept of the angelic concert in heaven.

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Nongbri, Brent. "Finding Early Christian Books at Nag Hammadi and Beyond." Bulletin for the Study of Religion 45, no. 2 (2016): 11–19. http://dx.doi.org/10.1558/bsor.v45i2.28062.

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Denzey Lewis, Nicola. "Rethinking the Rethinking of the Nag Hammadi Codices." Bulletin for the Study of Religion 45, no. 2 (2016): 39–45. http://dx.doi.org/10.1558/bsor.v45i2.30780.

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Ménard, Jacques E. "Le traité de Melchisédek de Nag Hammadi." Revue des Sciences Religieuses 64, no. 3 (1990): 235–43. http://dx.doi.org/10.3406/rscir.1990.3150.

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Berno, Francesco. "The Nag Hammadi Reception of 1 Enoch." Augustinianum 59, no. 1 (2019): 7–23. http://dx.doi.org/10.5840/agstm20195911.

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The present article aims at providing a preliminary analysis of the literary and doctrinal relationship between the Nag Hammadi corpus and the Greek translation of 1 Enoch. The first section is devoted to examining the manuscript evidence for the Coptic reception of the Enochic dictate. The second part offers a more specific survey of this debated issue of the Valentinian Exposition (NHC XI, 2) and the so-called Liturgical Fragments (NHC XI, 2a-e).

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ROBINSON, James M. "The Discovery of the Nag Hammadi Codices." Journal of Coptic Studies 11 (December 31, 2009): 1–21. http://dx.doi.org/10.2143/jcs.11.0.2044696.

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Kaler, Michael. "Talking about Religious Experience at Nag Hammadi." Bulletin for the Study of Religion 42, no. 1 (2013): 2–7. http://dx.doi.org/10.1558/bsor.v42i1.2.

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In this article Michael Kaler notes the emphasis found in gnostic texts on transcendent religious experience and argues that this emphasis needs to be taken more into account in modern research than has tended to be the case.

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Foster, Paul. "Book Review: Nag Hammadi After Fifty Years." Expository Times 119, no. 2 (2007): 102–3. http://dx.doi.org/10.1177/00145246071190021211.

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Uro, Risto. "Insights from Cognitive and Ritual Studies." Bulletin for the Study of Religion 42, no. 1 (2013): 22–28. http://dx.doi.org/10.1558/bsor.v42i1.22.

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Since the 1990s, scholarly debates and discussions in Gnostic or Nag Hammadi studies have largely revolved around the issues of whether the category of “Gnosticism” is helpful or detrimental in the analysis of ancient texts and how to classify the texts that were traditionally labeled “gnostic” as well as the groups that produced them. The debate about the category of “Gnosticism” in particular has brought up important issues concerning the ideological commitments of the scholars working on the Nag Hammadi texts and helped to analyze the identity formation process that shaped the history of the variety of early Christian groups during the first three centuries, but the debate has also somewhat exhausted itself. There is certainly room for new approaches and research questions. The panel on religious experience organized by the SBL Nag Hammadi and Gnosticism section and the two papers by Michael Kaler and Philip Tite presented in the panel and published in BSOR can be seen as welcome moves towards something new. Both papers share an interest in what might be called religious experience studies and therefore engage themselves in cross-disciplinary theoretical reflection and cross-fertilization between recent trends in religious studies and gnostic studies. This paper provides a critical response to these two papers with a particular emphasis on ritual and cognitive studies.

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