Dissertations / Theses: 'Gnostik'

1

Kaiser, Ursula Ulrike. "Die Hypostase der Archonten : (Nag-Hammadi-Codex II,4) /." Berlin [u.a.] : de Gruyter, 2006. http://deposit.ddb.de/cgi-bin/dokserv?id=2824265&prov=M&dok_var=1&dok_ext=htm.

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Gallagher, Peter. "Gnosis and intellect : Plotinus's corrections of some Gnostic misunderstandings of his theory of intellect." Thesis, King's College London (University of London), 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.300160.

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Randolph, Ellen P. "Gnosticism, Transformation, and the Role of the Feminine in the Gnostic Mass of the Ecclesia Gnostica Catholica (E.G.C.)." FIU Digital Commons, 2014. http://digitalcommons.fiu.edu/etd/1686.

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The Gnostic Mass of the Ecclesia Gnostica Catholica (E.G.C.) suggests a heterosexual gender binary in which the female Priestess seated on the altar as the sexual and fertile image of the divine feminine is directed by the male Priest’s activity, desire and speech. The apparent contradiction between the empowered individual and the polarized gender role was examined by comparing the ritual symbolism of the feminine with the interpretations of four Priestesses and three Priests (three pairs plus one). Findings suggest that the Priestess’ role in the Gnostic Mass is associated with channeling, receptivity, womb, cup, and fertility, while the Priest’s role is associated with enthusiasm, activity, phallus, lance, and virility. Despite this strong gender duality, the Priestesses asserted that their role was personally and spiritually empowering, and they maintained heterosexual and polarized gendered roles are necessary in a transformative ritual which ultimately reveals the godlike unified individual.

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Penz, Isolde. "Wege zum Göttlichen : die Sehnsucht nach dem Einssein mit dem Göttlichen in Mythos, Gnosis, Logos und im Evangelium nach Johannes /." Wien : Lit, 2006. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=015565478&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.

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Haar, Stephen Charles. "Simon Magus : the first Gnostic ? /." Berlin : W. de Gruyter, 2003. http://catalogue.bnf.fr/ark:/12148/cb39299594j.

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Reynolds, Glen David. "Was George Fox a gnostic?" Thesis, University of Sunderland, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.399190.

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The critique of Quakerism made by John Owen (Puritan Vice-chancellor of Oxford University) in tracts published in 1655 and 1679 was that Quaker theology renewed aspects of Gnosticism, a theology interpreted by patristic commentators as a Christian heresy. Owen's comparison was confined to the Quaker concepts of Light and spiritual perfection (which Owen viewed as being similar to the nature and function of Gnostic revelatory knowledge). This thesis argues that Fox's theological message (and in particular his interpretation of the concept of revelatory Light) incorporated a remarkably similar soteriology and realised eschatology to that found in Valentinian Christian Gnosticism. Gnosis is defined (Chapter 1) as an individual's realisation, arising from revelatory knowledge and spiritual baptism (received in a Christian context from the redeemer figure of Christ) that a divine ontological component exists within the human body which needs to reunite with a consubstantial eternal heavenly Light/Christ. The soteriological and eschatological implications arising from Valentinian Gnostic revelation are therefore: supernatural reunion of the divine element in the individual with Christ (chapter 2) awakening the individual to their divinity, resulting in spiritual perfection and freedom from the power and temptation of sin on earth (chapter 3); 2. the consequential devaluation of calendrical time/events (as significant aspects of theological exegesis) in pursuance of an anti-cosmic/historical emphasis upon inward revelation, thus limiting the authority of a) Scripture and b) communion and baptism to the extent that they are historically particular outward rituals (chapter 4). Fox claimed to restore primitive Christianity, yet unconsciously renewed aspects of Valentinian Christian Gnosticism. His quest for divine union, perfection and a realised eschatology is readily transferable to the early Church context of Valentinian Gnosticism in which (in opposition to the authority of the developing orthodoxy) reunion with God is a realisable eschatological aim on earth. The concept of union with God is a "keystone" of Foxian theology and incorporates the use of "Light" in an eschatologically motivated metaphysical dynamic. Previous scholarship has generally emphasised "Light" and "union" in Fox's theology as merely ethically motivated concepts. The conclusions of this thesis place Fox's quest for divine union and perfection in a Valentinian context, as opposed to the purely apocalyptic framework identified in current research. The thesis detects similarities between the demise of Valentinian Gnosticism and the abandonment of a distinctive Valentinian theology in Fox's message. There is no evidence that Fox used or was influenced by Gnostic mythological texts, save for an isolated reference Fox makes to concepts found in Gnostic-Hermeticism. This fact, together with a difference in scriptural/sacramental exegesis between Fox and Valentinian Gnosticism and the Valentinian reservation of a postmortem element to eschatological completion, results in the thesis concluding that Foxian theology is not Gnostic per se but is nevertheless remarkably similar to Valentinian Gnosticism.

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Kwon, Junghoo. "Gnostic behaviors in Irenaeus' Against heresies." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Ernest, Andrea Louise. "Gnosis." The Ohio State University, 1992. http://rave.ohiolink.edu/etdc/view?acc_num=osu1304006001.

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Konstantinovsky, Julia. "Evagrius Ponticus : the making of a gnostic." Thesis, University of Oxford, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.433365.

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De, Villiers Johannes Albertus. "Joodse Gnostiek in die ‘Evangelie van Judas’." Thesis, Stellenbosch : University of Stellenbosch, 2007. http://hdl.handle.net/10019.1/2279.

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Thesis (MPhil (Ancient Studies)--University of Stellenbosch, 2007.
Recent studies, especially since the Nag Hammadi discoveries, indicate that “Gnosticism” often functions as a constructed “Other” in attempts to define Christian orthodoxy, as well as a catch-phrase for a range of diverse religious phenomena in late Hellenism. If the unity of Gnosticism is a construct, the search for a single origin of Gnosticism is probably also futile. Rather, the influence of several sources – Platonic, Christian, Iranian, existential and Jewish – to the Gnostic phenomena should be studied. Texts labled Sethian by modern scholars show strong traces of a Jewish cosmology, vocabulary and mythology. Five possible routes for the transmission of Jewish motifs to Sethian Gnosticism are pointed out: failed apocalyptic expectations (Grant); allegorical interpretations of the Law among Philo and Alexandrian Jews (Pearson); Christianity as vehicle for transmission (Pétrement); Palestinian and Samaritan speculation (Perkins); and the influence of the Jewish Wisdom tradition (Rudolph and MacRae). Traces of Judaism in Gnostic Sethian texts can be located using a motif study. Fallon has done such a study of the so-called Sabaoth pericopes. In this thesis a similar study is done of the “Gospel of Judas”. The study shows that this text is Christian, preoccupied with a sectarian Christian debate. The apostolic church is denounced and a Sethian Gnosticism (noticeably influenced by Judaism) is posited as alternative. To that end a Sethian cosmological sermon, with strong Jewish motifs, is attributed to Jesus in which he holds forth Sethian cosmology as an alternative to a discredited rival form of Christianity. The most prominent of Jewish motifs in the cosmological passage of the Judas text are the names, functions and descriptions of angels, but it also includes numerological speculation and figures such as Seth.

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Arvidsson, Karolin. "Gnostic elements in the Book of Mormon." Thesis, Högskolan i Gävle, Akademin för utbildning och ekonomi, 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-7017.

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In 1945 the Dead Sea Scrolls were found in Nag Hammadi; the founding consisted of Gnostic Gospels, the Gospels helped researcher to get a more correct view of the Gnostic Movement. In the beginning of the 19th century another founding was made, according to Joseph Smith an angel appeared from heaven giving him lost Christian Gospels on golden plates, later knows as the Book of Mormon. With the new Gospels Joseph Smith founded the Church of Jesus Christ of the Latter day Saints, also know as Mormonism. The thesis’ purpose has been to examine and do a literature analysis on the Book of Mormon, a recently new discovery, with secondary research on the Gnostic Gospels, also a recently new discovery. This paper will guide its reader through similarities between the two movements; with the overarching research question “What Gnostic elements can be found in the Book of Mormon?”. The first chapter will introduce the reader to the Book of Mormon and the Gnostic movement, in chapter two the research results will be displayed followed by the analysis, discussion and a conclusion that will take place in chapter three.

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Porter, William Connor. "Gnostic themes in the fiction of Michael Tournier." Thesis, University of Ulster, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.241680.

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Brooks, Andrea. "The Not-So Gnostic Crisis: Encrateia in Exegesis." Scholarship @ Claremont, 2010. http://scholarship.claremont.edu/cgu_etd/107.

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How should Christians live so as to set them apart in manner of life from Jews? This is one of the first questions asked by early Christian exegetes as Christians sought separation from Judaism. 1 While it may seem like a simple and obvious question, it caused heated controversy from the second century well into the present. This struggle for orthodoxy, or an orthodox doctrine, connects to both Christianity within the teachings of Jesus, the Pauline epistles and pseudo-Pauline writings, as well as to the culture and philosophy of the East and West. Much of the debate finds itself being addressed in the broad question "how should a Christian live?" Out of this question came the development of asceticism, marking the beginnings of monasticism.

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Edwards, M. J. "Plotinus and the Gnostics." Thesis, University of Oxford, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.381861.

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15

Linde, Fabian. "The Spirit of Revolt : Nikolai Berdiaev's Existential Gnosticism." Doctoral thesis, Stockholms universitet, Slaviska institutionen, 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-47137.

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This thesis is a study of the Russian religious philosopher Nikolai Berdiaev (1874-1948). The aim of the thesis is to re-examine the alleged gnostic subtext in Berdiaev’s thought by exploring a number of interrelated motifs in his world outlook, teaching on man and theory of knowledge. The method employed is a close reading of Berdiaev's philosophical and autobiographical writings. In order to establish which motifs should be examined, how they are to be understood and the manner in which they are interconnected, a scrutiny is made of Hans Jonas’s phenomenological elucidation of ancient Gnosticism. A synthetic conception labelled Jonasian Gnosticism is proposed as the interpretive framework, in order to provide a unitary and consistent heuristic tool with which to investigate the topic, and to distinguish the specific proposed representation of Gnosticism from other existing ones. A chapter is devoted to an analysis of the concept of gnosis as employed by Berdiaev. Another key notion taken from the Jonasian framework is that of demundanization, which denotes among other things a rejectionary attitude towards the world grounded in a negative experience of evil and suffering. Varieties of dualism as well as Berdiaev’s doctrine of the human spirit’s otherworldly origin and non-belonging in the world, constitute other issues that are examined. In addition, both Berdiaev’s assessment of historical Gnosticism and his view of a gnostic return in modern times are examined. The study demonstrates the complexity of Berdiaev’s attitude towards the classic Gnostics, and his attempt to denounce Gnosticism while at the same time making a case for a Christian gnosis. The results suggest both affinities and divergences in the relationship between Berdiaev’s thought and Jonasian Gnosticism. Even though the doctrinal standpoints diverge on crucial points, it is argued that a suggestive affinity nevertheless exists in the shared existential attitude towards self and world.

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Drennan, William. "Blake and Gnosis." Thesis, University of Liverpool, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.367814.

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17

Thorpe, Brian. "Discerning the contemporary gnostic spirit in the novels of Robertson Davies." Thesis, McGill University, 1989. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=75993.

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This dissertation is intended to demonstrate the presence of a contemporary gnostic spirit in the novels of Robertson Davies.
The dominance of Protestant puritanism in English Canadian culture is a frequent theme in the literature of the nation. In his writing, Robertson Davies counters the repressive dynamics of a society shaped by puritanism with an appeal to an alternate vision. This vision, which places greater value on self-knowledge, bears a strong affinity to the precepts of the ancient gnostics.
Davies' critique of an English Canadian context which appears to place higher value on morality than on spiritual adventures can be compared to the gnostic rejection of the material world in favour of knowledge of the inner self in relation to the divine.
The commitment to gnosis as a means of escape from a repressive environment to one of spiritual freedom is another mark of the connection between Davies' novels and the gnostic spirit.
The presence of revealer figures who initiate their hearers into the way of gnosis is found in both the writings of the ancient gnostics and in the novels of Robertson Davies.
Davies' treatment of the concepts of dualism, the nature of evil and human destiny bears a closer relationship to the ideas found in gnostic literature than to the doctrines of Judeo-Christian orthodoxy.
Finally, Davies' emphasis on the importance of the individual in the quest for self-knowledge reflects a gnostic suspicion of communal values.
The identification of the relationship between Davies' writing and the spirit of gnosticism provides a good case study of the way in which theological notions influence and are influenced by a particular cultural context.

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18

Kaler, Michael. "An Investigation of the Coptic Gnostic, Apocalypse of Paul and its Context." Thesis, Université Laval, 2006. http://www.theses.ulaval.ca/2006/23774/23774.pdf.

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19

Logan, A. H. B. "Gnostic truth and christian heresy : a study in the history of gnosticism /." Edinburgh : T&T Clark, 1996. http://catalogue.bnf.fr/ark:/12148/cb375129680.

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20

Harrigle, Gregory George. "Understanding wisdom secretly "Gnostic thought forms" in second century orthodoxy and heresy /." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p015-0483.

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21

Givens, David. "Misogynous or misunderstood? : a false dichotomy for understanding women's roles in gnostic writings." Honors in the Major Thesis, University of Central Florida, 2007. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/1082.

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This item is only available in print in the UCF Libraries. If this is your Honors Thesis, you can help us make it available online for use by researchers around the world by following the instructions on the distribution consent form at http://library.ucf.edu/Systems/DigitalInitiatives/DigitalCollections/InternetDistributionConsentAgreementForm.pdf You may also contact the project coordinator, Kerri Bottorff, at kerri.bottorff@ucf.edu for more information.
Bachelors
Arts and Humanities
Religious Studies

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22

Brownell, Richard R. "A new look at 1 John via the proto-Gnostic concept of Satan." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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23

Elley, Benjamin. "The New Gnostics: The Semiotics of the Hipster." Thesis, University of Canterbury. School of Language, Social and Political Sciences, 2014. http://hdl.handle.net/10092/9175.

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This thesis forms a sociological investigation of the ‘hipster’ subculture that has grown in importance in recent years. Using the methodology of semiotic analysis, it examines the trends and themes shown by the images that hipsters post on the microblogging website Tumblr, as well as analysing hipster journalism, texts and companies. This communication is conceptualised with reference to Jean Baudrillard’s theory of hyperreality in order to show that hipsters communicate in a way that distorts the perception of real space and results in the abstraction of the meaning of ideas like “global” and “local”. It also explores the importance of secret knowledge in a community that manages to be both secretive and extremely open, comparing this example with the historical case of the Beat Generation, who hipsters have adopted as their progenitors, and discusses how their influence drives the hipster to view the world as a literary text to be re-read and re-interpreted.

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Kaiser, Ursula Ulrike. "Die Hypostase der Archonten (Nag-Hammadi-Codex II,4)." Thesis, Berlin New York de Gruyter, 2005. http://deposit.ddb.de/cgi-bin/dokserv?id=2824265&prov=M&dok_var=1&dok_ext=htm.

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25

Miller, Ryan Edward. "The Gospel according to Grace, gnostic heresy as narrative strategy in Margaret Atwood's Alias Grace." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ61470.pdf.

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Geyer, Christopher Scott. "Is Thomas gnostic? a comparison of doctrines in the Gospel of Thomas to early gnosticism /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p001-1183.

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Rutherford, Janet Elaine. "An imperative of longing : apprehending god in the Kefalaia Gnostika r of Diadochos of Photike." Thesis, Queen's University Belfast, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.337331.

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28

Marvell, Leon, of Western Sydney Hawkesbury University, Faculty of Social Inquiry, and School of Humanities. "Hermes Recidivus: a postmodern reading of the recrudescence of the Hermetic imaginary." THESIS_FSI_HUM_Marvell_L.xml, 1998. http://handle.uws.edu.au:8081/1959.7/114.

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It is proposed that there exist unmistakable resonances of the Hermetic world-view in much of the science of the modern period. Hermes Recidivus examines key figurations operating within both the imaginaries of Hermeticism and modern(ist) science with a view to developing a postmodern critical position in regard to the discourse of the modernist scientific project. It is proposed that a re-examination of the notions surrounding these key figurations may provide new hermeneutical tools, and that the imaginary of Hermeticism represents a potentially rich resource from which to develop alternative modes of critical enquiry. It is furthermore proposed that the mechanism by which these Hermetic resonances are perpetuated within the discourse of modernist science takes the form of a logic of the imaginary associated with key figurations within Hermeticism. Certain figural elements associated with the Hermetic imaginary seem to possess a constancy that travels across temporal and disciplinary barriers, encouraging the assumption that these figures are central organising principles within both Hermeticism and modern science. Specifically these figurations are those of the anima mundi and the Gnostic 'alien light' or spintheros. It is proposed that these figurations take the form of 'ideal objects' within both the discourses of Hermeticism and modernist science. The individual chapters respectively examine the relevance of the Hermetic imaginary to Artificial Intelligence research and cybernetic theory; occidental and oriental traditions of the 'subtle body' and their relevance to developing a postmodern perspective on the question of mind-body dualism; the 'metaphysical geometry' of key figures within the Hermetic and Kabbalistic traditions and their resonances within mathematical 'catastrophe theory' as developed by Rene Thom; the Hermetic alchemy of Robbert Fludd as revealed in his text Truth's Golden Harrow, and its relevance in regard to the subject-object split of modern(ist) scientific consciousness and, finally, the influence of Kabbalistic and Hermetic figuration on the development of Leibniz's monadological philosophy and on the notion of the 'field' in contemporary physical theory
Doctor of Philosophy (PhD)

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29

Andersson, Robert. "Of chaos and internal fire : the quest for nothingness by lyrical manifestations of re-interpreted Gnostic thought." Thesis, Högskolan i Gävle, Avdelningen för kultur-, religions- och utbildningsvetenskap, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-11443.

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This essay researches the prevalence of Gnostic influences in contemporary music lyrics, more exclusively within the context of the extreme metal scene. A resurgence of such topics has also been evident in contemporary music; not surprisingly, as music in general is part of the foundations of culture, and in a wider aspect, of society at large. The essay is performed using a hermeneutic method, interpreting music lyrics and discussing them from a background of cultural and religious theory. The purposes of researching the influences of Gnosticism in this environment are to determine the presence of Gnostic thought in extreme metal lyrics, research the eventual re-interpretations of historical sources of Gnosticism, and to discuss the acknowledged Gnostic influences in the displayed art form in a contemporary cultural perspective, related to cultural aspects such as secularization, modernity and globalization. Sources include music lyrics appropriate to the subject matter at hand as well as previously published interviews. The results of the investigation demonstrate that there are multiple interpretations of Gnostic thought apparent in extreme metal lyrics, varying from slight re-interpretations to more extensive ones, as apparent in what is identified as a chaos-gnostic current. The Gnostic material has in the latter scenario been integrated into an originally satanic worldview and as a result has become a major part of the chaos-gnostic belief system. The chaos-gnostic current has appeared in a highly secular surrounding, and the results of the essay propose that a secular surrounding can breed elements of trangression within individuals, leading to the resurgence of oppositional counter-cultural characteristics and an awakening of alternative spirituality with oppositional overtones.

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30

Löthgren, Lotta. ""Darker with the day" : Om gnostiska element i Nick Caves sångtexter." Thesis, Uppsala universitet, Systematisk teologi med livsåskådningsforskning, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-202010.

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31

Zelyck, Lorne Robert. "The Gnostics' use of the fourth gospel in the second century." Deerfield, IL : Trinity Evangelical Divinity School, 2007. http://dx.doi.org/10.2986/tren.006-1557.

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32

Küpper, Latusek Bettina [Verfasser]. "Weisheit ist weiblich : Zeugnisse spätantiker Gnosis / Bettina Küpper Latusek." München : GRIN Verlag, 2008. http://d-nb.info/1184993599/34.

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33

Welman, Mark. "Death and gnosis: archetypal dream imagery in terminal illness." Thesis, Rhodes University, 1996. http://hdl.handle.net/10962/d1002593.

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The central aim of this study was to explore the meaning of death as both a literal and an imaginative reality, and to elucidate the fundamental tensions between these meanings of death in modern existence. Recognition was given to the need for a poetic rather than a scientific approach to thanatology, and an epistemological foundation for a poetics of death was sought in the tradition of gnosis. Theoretically, the study was grounded in the analytical psychology of C.G. Jung. It was argued that despite Jung's erratic allegiance to a Cartesian ontology and epistemology, his approach to death was nevertheless fundamentally poetic. The poetic parameters of death and dying were explored in the context of Jung's understanding of the dialectical tension between the ego and the self, and it was concluded that while death represents an opening to the imaginative possibilities of existence, these potentialities can come to the fore only when there is a corresponding willingness to die. In these terms, it was concluded that the tension between life and death forms a pivotal dynamic of human existence. These considerations led to the Question of whether the poetic parameters of death and dying are applicable to the encounter with death as a concrete actuality. It was hypothesised that the approach of death would be met at two levels of reality, that of the ego and that of the self. The expectation was that while death would be seen as a literal ending from the perspective of the former, it may represent the fulfilment of Being from the viewpoint of the self. It was also assumed that the tension between these images of death would be mediated by way of archetypal symbols, which represent the bearers of gnosis in modern culture. To address these issues at an empirical level, a hermeneutically grounded thematic analysis of 108 dreams reported by dying persons was undertaken. Twenty initial themes emerged from the data. Each of these themes was in turn elucidated by way of Jung's method of amplification. This exercise yielded five concise themes, these being (a) death, (b) transformation, (c) the self (d) the Feminine, and (e) the Masculine. It was concluded that dreams manifesting during the dying process reveal a fundamental tension between literal and metaphoric possibilities of death. Dream symbols were also found to mediate between this tension, and to orchestrate the individuation process. It was concluded that in the context of dying, dreams may reflect and facilitate the emergence of a meaningful gnosis of death. The clinical implications of these findings were onsidered, and indications for further research were provided.

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CHIAPPARINI, GIULIANO. "GLI "EXCERPTA EX THEODOTO" DI CLEMENTE ALESSANDRINO Introduzione, testo, traduzione e commento." Doctoral thesis, Università Cattolica del Sacro Cuore, 2017. http://hdl.handle.net/10280/19301.

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L'opera presenta una nuova edizione critica del testo greco degli "Estratti da Teodoto" di Clemente Alessandrino oltre alla prima traduzione italiana completa. Alcuni capitoli introduttivi e un esteso commento permettono di apprezzare la ricchezza di contenuti di questa fonte di inizio III sec. per lo studio dello gnosticismo, letteratura cristiana antica, patristica e storia del dogma. Gli "Estratti da Teodoto" non sono una raccolta di frammenti originali copiati da fonti gnostiche principalmente valentiniane, come si crede abitualmente. Ad un'analisi approfondita essi appaiono come una collezione di tredici frammenti tratti dalle "Ipotiposi", un'opera perduta di Clemente. La natura e il contenuto di questi frammenti mostrano che la tradizionale suddivisione degli ETh in quattro sezioni (Sagnard) non è ricevibile. Deve pure essere abbandonato il tentativo di individuare precisamente le parti 'valentiniane' e 'clementine'. Clemente riporta raramente citazioni letterali tratte dalle sue fonti, mentre molto spesso presenta le dottrine 'eterodosse' in modo indiretto, proponendo delle sintesi ('epitomes'). Nella prima parte degli ETh Clemente presenta e discute soprattutto dottrine valentiniane, probabilmente 'orientali'. Tuttavia, a partire principalmente dal frammento 11 illustra il pensiero di Teodoto. Costui sembra abbia sviluppato e modificato dottrine del valentinianesimo 'occidentale', come dimostra il confronto con la 'Grande Notizia' di Ireneo.
The work presents a new critical edition of the greek text of "Excerpta ex Theodoto" of Clement of Alexandria together with the first complete Italian translation. Some introductory chapters and an extensive commentary allow you to appreciate the richness of the contents of this early third century source for the study of Gnosticism, ancient Christian literature, patristic and history of dogma. The ETh are not a collection of original fragments copied from Gnostic sources mainly valentinian, as believed to routinely. For an in-depth analysis they appear to be a compilation of thirteen fragments from "Hypotyposeis", lost work of Clement. The nature and extent of these fragments show that the traditional division of the ETh in four sections is unacceptable. It must also be abandoned the attempt to accurately identify 'valentinian' and 'clementinian' parts. Clement shows a few quotes verbatim from his sources. Very often shows 'heterodox' doctrines indirectly proposing summaries ('epitomes'). In the first part of the collection Clement presents and discusses especially valentinian doctrines, probably 'eastern'. Instead, starting mainly from the fragment 11, he presents the Theodotus thought. He seems develope and modify doctrines of 'western' valentinianism, as demonstrated by the comparison with the 'Great Notice' of Irenaeus.

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35

Hannold, Boyd Andrew. "Jude in the Middle: How the Epistle of Jude Illustrates Gnostic Ties With Jewish Apocalypticism Through Early Christianity." Diss., Temple University Libraries, 2009. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/36471.

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Religion
Ph.D.
In the mid 1990's, Aarhus University's Per Bilde detailed a new hypothesis of how Judaism, Christianity and Gnosticism were connected. Bilde suggested that Christianity acted as a catalyst, propelling Jewish Apocalypticism into Gnosticism. This dissertation applies the epistle of Jude to Per Bilde's theory. Although Bilde is not the first to posit Judaism as a factor in the emergence of Gnosticism, his theory is unique in attempting to frame that connection in terms of a religious continuum. Jewish Apocalypticism, early Christianity, and Gnosticism represent three stages in a continual religio-historical development in which Gnosticism became the logical conclusion. I propose that Bilde is essentially correct and that the epistle of Jude is written evidence that the author of the epistle experiences the phenomena. The author of Jude (from this point on referred to as Jude) sits in the middle of Bilde's progression and may be the most perceptive of New Testament writers in responding to the crisis. He looks behind to see the Jewish association with the Christ followers and seeks to maintain it. He looks forward to what he perceives as a shift from early orthodoxy and battles that shift. My thesis is to use the text of the epistle of Jude to uncover its historical situation. I posit that it portrays an early church leader grounded in Jewish Apocalypticism and facing the beginnings of a new "heretical" movement. This is a thesis of connections, and the work lies in using the epistle of Jude to illustrate those connections. This study is significant in two respects. First, it will clarify background issues of Jude. Earlier scrutiny of Jude focused on its unique aspects, such as Jude's use of the non-canonical texts of 1 Enoch and the Testament of Moses. More recent scholarship has centered on the literary and rhetorical analysis of the text. I will concentrate on using the text of Jude within the context of this theory in order to determine a clearer view of the historical setting in which Jude wrote. Second, this work will further the theory of connections between Jewish Apocalypticism, early Christianity, and Gnosticism. Although much work has been done to validate the connections between Judaism and Gnosticism, less has been done specifically with regard to Jewish Apocalypticism and even less with Per Bilde's theory of the critical middle role of early Christianity. And no one has used Jude in this particular discussion.
Temple University--Theses

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36

Garrote, Rubén. "Abortion and consumption : toward a political reading of Epiphanius of Salamis' "Gnostics"." FIU Digital Commons, 2005. http://digitalcommons.fiu.edu/etd/3591.

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Using Pierre Bourdieu’s social theory I examined fourth-century, state-sponsored orthodoxy and gnostic heterodoxy as agents in the religious field engaged in competition over the production and administration of religious capital. This established, I employed Maurice Bloch’s schema of “rebounding violence” to address both orthodox and heterodox understandings of the Christian myth. The analysis revealed how the myth was utilized by both groups: The orthodoxy, in its literal understanding of the myth, employed the idiom of rebounding violence, thus legitimating not only its place in the social order but also its political and ideological expansionism. The heterodox response to this was the abortion of the second phase of rebounding violence, outward consumption. I took as a case study the eucharistic rituals of the Egyptian Gnostics described by Epiphanius of Salamis. The examination yielded a new understanding of this type of gnosis in terms of reproductive denial as the ultimate act of political protest, a revolt against all the powers of the world, earthly and celestial.

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Steenberg, M. C. "Cosmic anthropology : Genesis 1-11 in Irenaeus of Lyons with special reference to Justin, Theophilus and select Gnostic contemporaries." Thesis, University of Oxford, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.402821.

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Söderhäll, Marie. "Nygnosticism i Matrixtrilogin : en studie av vårt gnostiska arv i dagens mediala berättande." Thesis, University of Gävle, Ämnesavdelningen för religionsvetenskap, 2004. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-4379.

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Uppsatsen består framför allt av en jämförelse mellan de nygnostiska inslagen i filmerna Matrix, Matrix Reloaded, Matrix Revolutions samt Animatrix och den antika versionen av gnosticism. Jag har speciellt använt mig av Valentinus kosmogoni hämtad ur H. Jonas bok ”The Gnosic Religion”, för denna jämförelse. Hela arbetet sträcker sig dock över flera områden och ämnen som historia, genus, sociala och politiska förändringar, våra media och existentiella spörsmål i västvärlden idag mm.

Eftersom gnosticismen delvis uppstod och formades i nära förhållande till kristendomen, samt levde vidare under ytan av det etablerade fram till nyligen, finns det flera paralleller mellan dåtid och nutid. Idag är ett tydligt tecken på detta New Age, det samlingsbegrepp som rymmer så mycket men som likt gnosticismen delar på många föreställningar. T.ex. människans vilja till förmåga bortanför och utöver materien/kroppen, hennes eget inre gudomliggörande och behovet av en transcendent messias mm. Profana likheter kan vara pessimism, nihilism, känslan av en konstgjord och overklig verklighet, verklighetsflykt mm.

På ett annat plan handlar uppsatsen om människans mytologiserade/andliga psykologi, dels om Jungs arketypiska psykologi och dels om nyandlig mystik. Hur de kliver in och tar över tomrummet i den traditionellt vetenskapliga och rationella värld vi ”mytlösa” lever i. Den religiösa mystiken var en allmän realitet förr i tiden, men blev s.a.s. bortrationaliserad i upplysningens och senare protestantismens era. Människans belägenhet i den tekniskt avancerade världen har förändrat mycket, också hennes psyke. Bröderna Wachowskis filmverk visar också tydligt på den gnostiska versionen av uppdelningen mellan omedvetna, medvetna och upplysta. Att ”felet” med människan är hennes okunskap om den yttre verkligheten, och att räddningen ligger i ett introvert sökande efter sanningen. Uppsatsens helhet rör sig alltså både i det yttre och det inre, likt Matrixtrilogin och ny/gnosticismen, över tid och rum samt mellan olika tekniska mediala medel.

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Gruffman, Paulina. "The Quest for Gnosis : G. R. S. Mead’s Conception of Theosophy." Thesis, Stockholms universitet, Religionshistoria, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-192416.

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G. R. S. Mead is an important but neglected historical personality of the British fin-de-siècle occult, Theosophical, and post-Theosophical milieu. While previous scholars of Theosophy have portrayed the Theosophical movement as quite cohesive in nature, I argue that it might have been a lot more pluralistic, with ostensibly key Theosophical concepts being open for debate. By a careful study of Mead’s editorial activity, his debates with other Theosophists in leading occultist journal over the period 1890s through 1910s, I illustrate that Mead held alternative views of key Theosophical concepts. This gives us a clue as to how the movement of Theosophy can be characterized differently. I suggest that we speak of many different “Theosophies” rather than one singular “Theosophy” to better capture the seemingly diverse makeup of the Theosophical movement. I look at three areas wherein Mead’s views differed from those of other important Theosophists: the concept of “the Masters” as spiritual authority, which sources to turn to and how to interpret them, and the question of whether occultism should be understood primarily in theoretical or in practical terms. I propose that by seeing Theosophy as a debating ground where many different Theosophists competed over the definition of their particular kind of Theosophy, we might also better account for why so many post-Theosophical currents emerged. Lastly, Mead’s concept of “Gnosis” might have served as a bridge between his Theosophical and post-Theosophical periods, as the concept’s meaning, along with Mead’s spiritual outlook, does not appear to have changed over time. This gives some consequences to how we conceive of post-Theosophy, since he does not fit neatly within that category.

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Owen, Rachel D. "Mary of Magdala: The Evolution of an Image." Digital Archive @ GSU, 2007. http://digitalarchive.gsu.edu/rs_theses/5.

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Mary of Magdala: The Evolution of an Image by Rachel Owen Under the Direction of Louis A. Ruprecht, Jr. ABSTRACT In this study, Mary of Magdala will be presented as a cumulative character consisting of multiple layers rather than as a concrete historical figure, for this allows one to see the opaque connections between her divergent textual and traditional (medieval) images. The “historical” Mary does, however, find a place here--she is presented only as a persistent early Christian belief in the veracity of her figure, and as the foundation for both the textual and traditional Mary. In light of this, the textual, the “historical,” and the medieval will be examined as these comprise the materials out of which Mary’s cumulative layers were made--the understanding of one aids in the understanding of another. Ultimately, this study will examine the many layers of Mary’s character in hopes that the contradictions existing between the “historical,” the textual, and the traditional will diminish, thus giving equal consideration to all. INDEX WORDS: Mary of Magdala, Canonical texts, Gnostic texts, Medieval saint, Apostles, Saint Mary Magdalene, Early Christianity

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Drayton, James Michael. "Pachomius as Discovered in the Worlds of 4th Century Christian Egypt, Pachomian Literature and Pachomian Monasticism: A Figure of History or Hagiography?" University of Sydney. Religious Studies, 2002. http://hdl.handle.net/2123/481.

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Choufrine, Arkadi. "Gnosis, theophany, theosis : studies in Clement of Alexandria's appropriation of his background /." New York : P. Lang, 2002. http://catalogue.bnf.fr/ark:/12148/cb389600964.

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MENZAGO, CINZIA. "Gnosi, gnosticismo e nuovi movimenti religiosi: osservazioni storico-religiose." Doctoral thesis, Università Cattolica del Sacro Cuore, 2009. http://hdl.handle.net/10280/646.

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L’indagine ha preso le mosse dalla considerazione di una sorta di aporia caratterizzante il panorama degli studi storico-religiosi attuali: da un lato una sempre più marcata tendenza decostruzionista nei confronti dello gnosticismo tardo-antico, dall’altra una sempre più accentuata propensione a identificare larghi settori della cosiddetta nuova religiosità come gnostici o neognostici, o comunque tali da offrire profonde assonanze con tematiche proprie dello gnosticismo antico. La ricerca è stata condotta lungo due diverse direttrici, etica ed emica. In una prospettiva etica, si è ricostruita la storia degli studi tesi - sulla base di comprensioni diverse e diversificate, e talora precomprensioni, dello gnosticismo storico - a istituire un legame, storico o più spesso fenomenologico, tra gnosticismo antico e nuova religiosità. In una prospettiva emica, si sono approfondite le modalità e le motivazioni in base alle quali alcuni ambiti della nuova religiosità hanno guardato allo gnosticismo antico per riproporne aspetti e tematiche.

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Moriya, Tatiana Kiyomi [UNESP]. "O evangelho de Maria e a participação feminina nas comunidades gnósticas cristãs do II século." Universidade Estadual Paulista (UNESP), 2008. http://hdl.handle.net/11449/93310.

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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)
Com a descoberta dos escritos gnósticos, popularmente conhecidos como biblioteca de Nag Hammadi, os estudos do cristianismo primitivo encontraram uma nova fonte de informações, e principalmente, de idéias. A concepção de um cristianismo homogêneo no séc. II acabou sendo ultrapassada, tendo em vista a diversidade de pensamento que o gnosticismo cristão traz em si. Formas diversas de se vivenciar a fé cristã foram encontradas em tais escritos, como é o caso do evangelho de Maria, que leva o nome de uma figura enigmática do movimento cristão, Maria Madalena. O presente trabalho procura verificar os elementos que constituem esta nova forma de se viver a práxis cristã, inclusive com a possível participação feminina. O papel social da mulher no cristianismo traz em si uma história de lutas e silêncios, vivência e exclusão. Com o auxilio do movimento feminista e seus desdobramentos nas ciências humanas, nos estudos de gênero e na teologia feminista por exemplos, procura-se reconstruir esta história, trazendo à superfície as vivências de mulheres cristãs no caminho para a realização de sua fé.
With the discover of the Nag Hammadi´s library and the gnostics writings, the Early Christianity studies had found a new information source, and specially, of ideas. The conception of a monolithic christianity in the second century, has been overpassed, in face of the variety of thoughts that the christian gnosticism brings on itself. Different ways of living the christian faith, has been found on this writings, like the gospel of Mary, who takes the name of a enigmatic character of Eartly Christian moviment, Mary Magdalene. This work intents to verify the constitucional elements of this new way of living the christian praxis, including the possibility of feminine actuation. The social role of women on christianity, brings on itself a history of silences and contests, exclusion and participation. With the assistance of the feminist moviment and it´s development on the human sciences, gender studies and feminist theology, we search to reconstruct this history, bringing to the surface, the christian women´s experiences on their path to the achievement of their faith.

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Sabo, Theodore Edward. "Christians, Gnostics and Platonists : an overview of the ethos of late antiquity / by Theodore Sabo." Thesis, North-West University, 2010. http://hdl.handle.net/10394/4624.

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Christians, Gnostics, and Platonists attempts to characterize the ethos of late antiquity (100–500 CE) as one that despised matter and the body. It operates within the assumption that there are four criteria which establish this characterization, namely an emphasis on the evil of life, a distrust of the sociopolitical world, asceticism, and an interest in the supernatural. These four criteria are evident in the Platonists, Christians, and Gnostics of the period. As Chapter Two reveals the dissertation understands the concept of ethos in the context of R. C. Trench's discussion of aion: "all the thoughts, opinions, maxims, speculations, impulses, and aspirations present in the world at any given time." In Chapter Three Plato and the Middle Platonists are viewed as bequeathing to late antiquity its world–denying philosophy which the Gnostics preached more incessantly than the Platonists and the Christians practiced more conscientiously than the Gnostics. The Neoplatonists were the Platonists of late antiquity. In the writings of such figures as Plotinus and Porphyry the hatred of matter and the body is boldly expressed, and it is only slightly less apparent in later philosophers like Iamblichus and Proclus. In Plotinus we discern a profound distrust of the sociopolitical world and in Proclus a thoroughgoing asceticism paired with an interest in the supernatural. In Chapter Four it is shown that Gnosticism was more unyielding than either Platonism or Christianity in its insistence that matter and the body were evil, and it followed the late antique distrust of the social world both in its elitism and in its view of martyrdom as an act of casting pearls before swine. Gnosticism tended to accept the asceticism of late antiquity though some of its adherents practiced an extreme licentiousness that was the counterpart of asceticism in that it approached the body as worthless. The late antique emphasis on the supernatural is evidenced by such Gnostic figures as Simon Magus, Carpocrates, and Valentinus. Chapter Five demonstrates that the hatred of matter and the body is also expressed by the Christians albeit with less consistency to their worldview. It can be glimpsed in the ante– Nicene, post–Nicene, and desert fathers as well as in the Arians. It is most notable in the attempts of Justin Martyr, Origen, and Arius to place the Son at a lower ontological level than the Father in order to protect God from the evil entity of matter. The late antique distrust of the sociopolitical world is manifested in the Christian view of martyrdom as a way of scorning a corrupt world, a view unlike that of the Gnostics. No one possessed this distrust more strongly than the Donatists with whom the later Augustine had some kinship. Many of the Christians tended to practice asceticism and the miraculous, the form in which the supernatural took in their case. The desert fathers can be said to be the most sincere representatives of late antiquity with their intense practice of both of these expressions of the ethos.
Thesis (M.A. (Church and Dogma history))--North-West University, Potchefstroom Campus, 2011.

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Büllesbach, Claudia. "Maria Magdalena in der frühchristlichen Überlieferung Historie und Deutung." Hamburg Kovač, 2004. http://www.verlagdrkovac.de/3-8300-2240-9.htm.

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Peste, Jonathan. "The Poimandres group in Corpus hermeticum : myth, mysticism and gnosis in late Antiquity /." Göteborg : Department of religious studies, University of Göteborg, 2002. http://catalogue.bnf.fr/ark:/12148/cb39192386h.

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Heimerl, Theresia. "Das Wort gewordene Fleisch die Textualisierung des Körpers in Patristik, Gnosis und Manichäismus /." Frankfurt am Main : Lang, 2003. http://catalog.hathitrust.org/api/volumes/oclc/53021099.html.

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Marcus, Andrew Todd. "Finding God in the urban landscape : a temple for gnosis in upper Manhattan." Thesis, Massachusetts Institute of Technology, 2004. http://hdl.handle.net/1721.1/27053.

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Thesis (M. Arch.)--Massachusetts Institute of Technology, Dept. of Architecture, 2004.
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Includes bibliographical references.
Nature and Gnosticism are problematic terms. With the discovery of a library of so called heretical Gnostic texts in 1945, theologians, historians, and believers the world over have been exposed to Christian texts that call into question the liturgical lineage of the "one holy catholic and apostolic Church" and question the very biblical canon which informs almost all sects of Christianity. The texts in question span religious and cultural boundaries and give us a glimpse of a tradition, more mystical than political, that was lost to mainstream Western history and absorbed into the religions of the East. Understanding the term Nature require a form of extreme self-consciousness, what Peter Fritzell calls "a tolerance for ambiguity that is very difficult to sustain. It is, in essence, a dedication to paradox, and even an occasional delight in uncertainty, that can be extremely unsettling." This thesis proposes is a temple for gnosis in upper Manhattan that creates a space of meditation, reflection, and communion with the knowledge of God employing the theoretical ideas found in the "Gospel of Thomas". The site, located in Inwood Hill Park on the extreme northern end of the island of Manhattan. The park contains true virgin forestland, a salt marsh, Native American cave shelters, and a clandestine and pastoral aspect unknown in the City of New York. An opportunity exists in the lack of ecclesiastical and traditional continuity in the individual relationship to god in the Gnostic gospels, and the ambiguity inherent in the displaced historiography of the texts in question is used as the foundation from which to reform the idea of "church."
Andrew Todd Marcus.
M.Arch.

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Paraizo, Júnior Elias Santos do. "O Pedro ulterior." reponame:Repositório Institucional da UFSC, 2014. https://repositorio.ufsc.br/xmlui/handle/123456789/135977.

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Tese (doutorado) - Universidade Federal de Santa Catarina, Centro de Comunicação e Expressão, Programa de Pós-Graduação em Estudos da Tradução, Florianópolis; Belo Horizonte, 2014.
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Esta tese tem por objetivo apresentar a tradução anotada e comentada do livro ?apócrifo? ? Atos de Pedro, obra que nos restou fragmentada nas línguas: copta, latim e grego. Para realizar tal intento procurou-se enfocar diferentes aspectos do conceito de tradução para textos sagrados, assim como as suas implicações exegéticas e tradutórias. Serviram de guia para esta tese os pressupostos teóricos de: Friedrich Daniel Ernst Schleiermacher, Eugene Albert Nida, Antoine Berman, Lawrence Venuti, e Ernst-August Gutt. A tradução é oferecida em dupla coluna: primeiramente, os textos fragmentários copto-greco-latino, comparados os fac-símiles dos manuscritos com as edições críticas de Léon Vouaux (1922), Carl Schmidt (1903); Donatien de Bruyne (1908), com respectivos aparatos críticos; na segunda coluna, a tradução em português acompanhada de comentários. Esta tese, também analisa questões como, e.g.: tradução e exegese bíblica, tradução de escritos apócrifos do ambiente cristão primitivo e literatura cristã na Antiguidade, e dentre estes, com proeminência ao valor do elemento ?gnoses? na leitura e, consequente tradução, desses textos advindos do cristianismo nascente. No labor tradutório deu-se preferência ao alcance do contexto histórico assentado à luz da crítica ? foi usado o método exegético histórico-crítico.

Abstract : This thesis has as proposal: the annotated translation with commentary of the ?apocryphal? text ? Acts of Peter, a work left to us in fragmented language: Coptic, Latin and Greek. To accomplish this purpose we sought to focus on different aspects of the concepts of translation of sacred texts, as well as their exegetical and translational implications. This served as a guide for this thesis the theoretical assumptions of: Schleiermacher (F.), Nida (E.), Berman (A.), Venuti (A.) and Gutt (E-A.). The translation presented in this dual column: firstly, the fragmentary texts Coptic-Greek-Latin compared the facsimiles of manuscripts to the critical editions of Vouaux (L.; 1922), Schmidt (C.; 1903); Bruyne (D.; 1908), with their critical apparatus; in the second column, the Portuguese translation accompanied by comments. However, this thesis also examines issues such as, for example: biblical translation and exegesis, translation of apocryphal texts environment arising from the early Christian and Christian literature in Antiquity, and one of these, with prominence to the value of the element 'gnosis' in reading and, consequently, translation of these texts from early Christianity. In translational work gave preference to the scope of historical context along by the light of criticism - we used the historical-critical Exegetical method.

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Dissertations / Theses on the topic 'Gnostik'

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