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Journal articles on the topic 'Gnostik'
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1
Keller, Carl-A. "Gnostik, Urform christlicher Mystik." Perspektiven der Philosophie 12 (1986): 95–127. http://dx.doi.org/10.5840/pdp1986124.
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Ignaz;çev. ÖZSOY, GOLDZIHER. "HADİS'TE YENİ-EFLATUNCU VE GNOSTİK UNSURLARI." Ankara Üniversitesi İlahiyat Fakültesi Dergisi 36, no. 1 (1997): 1. http://dx.doi.org/10.1501/ilhfak_0000000871.
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Hakima, Fatemeh, Naser Moheseni Nia, Mohammad Shafi Saffari, and Syed Esmail Ghafelehbashi. "From the Mystical Unity to the Pantheism (Oneness of Existence)." Journal of Politics and Law 9, no. 2 (March 31, 2016): 64. http://dx.doi.org/10.5539/jpl.v9n2p64.
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<p>In the gnostic literature of Iran and in the Islamic Gnosis, gnosis has been interpreted as an effort to save the individual by accessing to the real unity. <br />The unity, mystical journey (conduct) and the relation of God with creature are considered as three main axes under the theme of unity or the gnostic unity until before the pantheistic gnosis of Ibn Arabi, the concept's explanation and the definition of unity in terminological and lexical terms, expression of unity concept in the non-Islamic gnosis, explanation of unity concept in the Iranian-Islamic gnosis until the period of Ibn Arabi, expression of the way of mystical journey, explanation of mystics' attitude on the subject of mystic unity based on the belief of Gnostics of Khorasan school, expression of God's relation with creature in the Iranian and Ibn Arabi's gnosis are considered as the most fundamental under considering instances of this research work; in addition, a brief explanation on pantheism of Ibn Arabi is also under consideration. The theoretical pillars of exalted unity from the perspective of Ibn Arabi, are existence, entity and manifestation; Ibn Arabi, contrary to his preceding Gnostics doesn't consider the creatures mirageor hallucination. This view is somewhat different from the views of mystics of Khorasan, and Gnosis of Khorasan, the differences that have led to two ways of Conduct (Mystical journey) in gnosis. The scope of this research begins from the third century AD and continues by the end of the seventh century that is the rise of theoretical gnosis based on the Ibn Arabi's pantheistic opinions.</p>
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Munandar, Siswoyo Aris, Mursalat Mursalat, and Elia Malikhaturrahmah. "Pemaknaan Makrifat oleh Para Sufi dari Zaman ke Zaman." KACA (Karunia Cahaya Allah): Jurnal Dialogis Ilmu Ushuluddin 11, no. 1 (February 9, 2021): 1–29. http://dx.doi.org/10.36781/kaca.v11i1.3176.
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Berbicara tentang mistik Islam, makrifat, tasawuf dan irfan, yang perlu diketahui pertama-tama adalah makna mistisisme dalam konteks Islam, khususnya berkenaan dengan kekaburan makna istilah itu dalam Bahasa inggris sekarang ini. Kita dapat berbicara tentang mistisme Islam jika kita memahami makna orsinal istilah Mistisme, yang berkaitan dengan misteri-misteri ilahi. Secara bahasa makrifat berasal dari bahasa Arab, yaitu kata ‘arafa, ya’rifu, ‘irfan, ma’rifah yang berarti pengetahuan atau pengenalan. Makrifat secara bahasa juga berarti mengetahui sesuatu apa adanya atau ilmu yang tidak lagi menerima keraguan. Sedangkan menurut istilah para sufi, makrifat secara umum diartikan sebagai melihat Tuhan dari dekat dengan menggunakan mata hati. Penyebutan ma’rifah dalam lidah masyarakat Indonesia dikenal dengan sebutan “makrifat”. Dalam bahasa inggris, makrifat dikenal dengan istilah gnosis, sedangkan orang yang telah mencapai tahapan makrifat (‘arif) dikenal dengan gnostik-mistik. Akan tetapi ma’rifah jika diteliti mempunyai pengertian atau makna yang berbeda-beda setiap zaman ke zaman. Oleh karena itu penulis ingin memaparkan makna ma’rifah dari zama ke zaman, yang mana pada masa Rasulullah dan para sahabat sampai kalangan ulama salaf dan khalaf.
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Akalın, Kürşat Haldun. "PAVLOS’UN GNOSTİK MÜJDESİ: KİLİSE CEMAATİNİN SONSUZ ÖLÜMÜ İLE RUHSAL-SEÇİLMİŞLERİN SONSUZ YAŞAMI." Kafkas Üniversitesi İlahiyat Fakültesi Dergisi 2, no. 4 (September 30, 2015): 113–46. http://dx.doi.org/10.17050/kafifd.204058.
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Nosachev, Pavel. "The Gnostic Trope in Contemporary Media Culture." State Religion and Church in Russia and Worldwide 39, no. 1 (2021): 295–315. http://dx.doi.org/10.22394/2073-7203-2021-39-1-295-315.
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The article applies the Gnostic trope as the most suitable tool for analyzing religious components of contemporary mass culture. Christopher Partridge’s theory of occulture serves as a methodological framework. The Gnostic trope includes the following elements: the idea that our world is a prison created for the torment of man; that it is controlled by the evil Creator of this world — the demiurge; that some exceptional persons, the Gnostics, are able to unravel the deceptive nature of reality and offer gnosis — a kind of extra‑rational experience. The way this trope functions is illustrated by examples of the writers such as L. Darell, F. Dick, and V. Pelevin; a rapper Oxymiron; the movies such as “The Matrix” or “The Truman Show”. The article offers an explanation of the popularity of the Gnostic trope. Сurrent global trends and the spread of digital culture led to general uncertainty and disorientation, and people feel imprisoned in a sort of panopticon, as described by Michel Foucault. The Gnostic trope means an attempt to personalize this impersonal power by identifying it with the demiurge.
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Wall, K., E. Müller, A. Roder, R. Staufenbiel, and L. Pieper. "Untersuchungen zur Schwefelversorgung von Milchkühen in Deutschland." Tierärztliche Praxis Ausgabe G: Großtiere / Nutztiere 44, no. 02 (2016): 92–98. http://dx.doi.org/10.15653/tpg-150901.
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Zusammenfassung Gegenstand: Schwefelüber- und -unterversorgung kann bei Nutztieren zu Leistungsminderung und Erkrankungen führen. Über die Dia - gnostik der Schwefelversorgung in Milchviehherden ist allerdings wenig bekannt. Ziele der Studie waren, die alimentäre Schwefelversorgung deutscher Milchviehherden darzustellen, den Zusammenhang zwischen der Schwefelversorgung und Gesundheit und Leistung zu beurteilen, geeignete Probenmedien für die klinisch-chemische Labordia - gnostik zu bestimmen und Referenzwerte zur Beurteilung der Schwe - felversorgung in verschiedenen Untersuchungsmedien vorzuschlagen. Material und Methoden: Zwischen 2006 und 2014 wurden 569 Milchviehbetriebe beprobt. Von je 10 Tieren der Gruppen –3 bis 0, 0–1, 3–5 und 15–18 Wochen post partum (p. p.) (Betriebe > 200 Tiere) bzw. –3 bis 0, 0–5 und 6–20 Wochen p. p. (Betriebe ≤ 200 Tiere) wurden Blut-, Harn- und Haarproben gewonnen. Gepoolte Vollblut-, Serum-, Plasma-, Harn- und Haarproben (n = 5663) wurden mittels ICP-OESMethode analysiert. Die Schwefelkonzentration der Totalen Mischra - tion (TMR) der Vorbereiter (–3 bis 0 Wochen ante partum) wurden in einem zertifizierten Futtermittellabor bestimmt (n = 625). Ergebnisse: Die mediane Schwefelkonzentration in den Futterrationen betrug 2,3 g/kg TM. Schwefelunterversorgung (< 1,6 g/kg TM; 31% der Betriebe) und -überversorgung (> 4,0 g/kg TM; 11% der Betriebe) in den Futterrationen traten regelmäßig auf. Schwefelunterversorgung war mit verringerter Milchleistung (p < 0,001), Retentio secundinarum (OR = 1,74; p = 0,037), Gebärparese (OR = 2,68; p < 0,001) und Stillbrunst (OR = 2,56; p = 0,014) assoziiert. Positive Korrelationen fanden sich zwischen der Schwefelkonzentration in der TMR und den Schwefelkonzentrationen in Harn (r = 0,50), Serum (r = 0,17), Plasma (r = 0,18) und Vollblut (r = 0,16). Schlussfolgerung und klinische Relevanz: Die Diagnostik der Schwefelversorgung ist für praktische Tierärzte relevant und kann mittels TMR-Analyse und klinisch-chemischer Laborparameter erfolgen. Harn ist dabei als kurzfristiger, Serum, Plasma und Vollblut als mittelfristige und Haar als langfristiger Parameter für die Einschätzung der Schwefelversorgung zu werten.
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Franzmann, Majella. "The Concept of Rebirth as the Christ and the Initiatory Rituals of the Bridal Chamber in theGospel of Philip." Antichthon 30 (November 1996): 34–48. http://dx.doi.org/10.1017/s0066477400001003.
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In this article I begin with an outline of the connection between theological concepts related to the person of the Gnostic Christian Saviour and the ritual practice of Gnostic Christian groups. After setting the scene in this general way, I look specifically at theGospel of Philip, investigating the connection between the description of the rebirth of the Saviour at the Jordan and the rebirth of the Gnostic in the ritual of the bridal chamber.The Nag Hammadi corpus, to which theGospel of Philipbelongs, contains many texts which may be identified as Gnostic Christian, partly because of the fact that, in these texts, the key figure of the Saviour or Revealer is identified as Jesus or Christ. The work that Jesus performs in the world for the Gnostics is revelation, for the most part, rather than redemption in the sense in which mainstream Christianity identified his activity. His revelation may involve imparting secret knowledge, especially during that time prior to his final ascent into the heavenly region of light (for those texts which are closely aligned with the mainstream Christian pattern of descent and several stages of ascent for Jesus), but it must be generally categorised as activity designed to awaken the Gnostic to the insight (gnosis) which this person already possesses.
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Białkowska, Anna. "“Prisoners of the Earth, come out”: Links and Parallels between William Burroughs’s Writing and Gnostic Thought." Anglica Wratislaviensia 56 (November 22, 2018): 23–34. http://dx.doi.org/10.19195/0301-7966.56.2.
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William Burroughs’s works are rarely read in relation to any religious context. I would like to present a correspondence between the vision that emerges from his Nova Trilogy and some of the most popular Gnostic ideas. In the cut-up trilogy, mankind is left alone, trapped in a hostile cosmos ruled by antihuman forces. Through the manipulation of words and images, Demiurge-like agents spread their control over an illusory reality. Like Gnostics, Burroughs envisions the physical world, and also the body, as a prison to the transcendent spirit. To him, one way of escape is through cut-ups. The writer shows that by breaking away from arbitrary notions and a routine mode of thinking, one can attain gnosis — saving knowledge. Burroughs creates his own mythology which, like Gnostic teachings, promotes the ideas of self-knowledge, internal transformation and transcendence.
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DeConick, April D. "The Countercultural Gnostic: Turning the World Upside Down and Inside Out." Gnosis 1, no. 1-2 (July 11, 2016): 7–35. http://dx.doi.org/10.1163/2451859x-12340003.
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Because the gnostic heresy is a social construction imposed by the early Catholics on religious people they identified as transgressors of Christianity, scholars are entertaining the idea that ancient gnostics were actually alternative Christians. While gnostics may have been made into heretics by the early Catholics, this does not erase the fact that gnostics were operating in the margins of the conventional religions with a countercultural perspective that upset and overturned everything from traditional theology, cosmogony, cosmology, anthropology, hermeneutics, scripture, religious practices, and lifestyle choices. Making the gnostic into a Christian only imposes another grand narrative on the early Christians, one which domesticates gnostic movements. Granted, the textual evidence for the interface of the gnostic and the Christian is present, but so is the interface of the gnostic and the Greek, the gnostic and the Jew, the gnostic and the Persian, and the gnostic and the Egyptian. And the interface looks to have all the signs of transgression, not conformity. Understanding the gnostic as a spiritual orientation toward a transcendent God beyond the biblical God helps us handle this kind of diversity and transgression. As such, it survives in the artifacts that gnostics and their opponents have left behind, artifacts that help orient religious seekers to make sense of their own moments of ecstasy and revelation.
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Pötz, C., and M. Peters. "Der klinische Fall: Disseminierte Angiostrongylus-vasorum-Infektion bei einem aus Portugal importierten Junghund." Tierärztliche Praxis Ausgabe K: Kleintiere / Heimtiere 34, no. 05 (2006): 356–60. http://dx.doi.org/10.1055/s-0037-1622546.
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ZusammenfassungGegenstand und Ziel: Darstellung des Krankheitsbildes, der Dia gnostik und Therapie der kaninen Angiostrongylose. Material und Methode: Fallbericht eines fünf Monate alten, aus Portugal importierten Hundes. Ergebnisse: Das Tier zeigte therapieresis tenten Husten bei gutem Allgemeinbefinden. Röntgenologisch ließ sich eine alveolär-interstitielle Zeichnung der Lunge mit nodulären Verschattungen nachweisen. Hinweise auf eine Kar diomegalie bestanden nicht. Die Diagnose einer Infektion mit Angiostrongylus vasorum erfolgte durch die zytologische Unter-suchung einer endoskopisch gewonnenen Trachealsekretprobe. Die Sektion des Hundes ergab eine seltene systemische Angiostrongylose. Schlussfolgerung und klinische Relevanz: Bei Hunden mit unklarer Hustensymptomatik sollte grundsätzlich eine Lungenwurminfektion in Betracht gezogen werden. Als diagnos tisches Verfahren bietet sich eine koprologische Untersuchung oder die zytologische Untersuchung einer endoskopisch gewonnenen Trachealsekretprobe an. Die Screeningtests auf Reise-krankheiten sollten auch eine Infektion mit Angiostrongylus vasoram berücksichtigen.
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Zimmermann, D. K., A. Bendix, and H. Zerbe. "Früh- und Spätasphyxie beim Kalb: Diagnostik, Therapie und Prophylaxe." Tierärztliche Praxis Ausgabe G: Großtiere / Nutztiere 36, no. 03 (2008): 163–69. http://dx.doi.org/10.1055/s-0038-1624030.
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Zusammenfassung:In diesem Übersichtsartikel werden die derzeit unter Praxisbedingungen relevanten Methoden zur Dia - gnostik, Therapie und Prophylaxe der Früh- und der Spätasphyxie des Kalbes aufgezeigt. Die Diagnose einer Asphyxie basiert unter Praxisbedingungen meist auf der Beurteilung des klinischen Bildes. Die Möglichkeiten des therapeutischen Eingreifens sind begrenzt. Bei frühasphyktischen Kälbern sind vor allem unmittelbare Reanimationsmaßnahmen notwendig. Zudem erfolgt häufig eine intravenöse antiazidotische Therapie mit Natriumbikarbonat und Glukose. Die Effektivität dieser Behandlung wird jedoch kontrovers diskutiert. Zukünftig sollte insbesondere die Wirksamkeit alternativer Puffertherapien (z. B. Carbicarb) geprüft werden. Die Prophylaxe von Frühasphyxien besteht in der Vermeidung von Schwergeburten. Spätasphyxien, bedingt durch eine ungenügende Produktion von Surfactant bei frühgeborenen Kälbern, lassen sich post natum pharmakologisch kaum beeinflussen. Als prophylaktische Maßnahme steht mit der wiederholten niedrig dosierten Applikation von Dexamethason eine Methode zur Geburtseinleitung bereits im achten Trächtigkeitsmonat zur Verfügung, sofern eine schwere Erkrankung des Muttertieres dies erfordert.
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Calaway, Jared C. "From Ignorant to Inspired: Moses in Gnostic Literature." Gnosis: Journal of Gnostic Studies 6, no. 1 (February 16, 2021): 1–30. http://dx.doi.org/10.1163/2451859x-12340100.
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Abstract One expects that ancient Gnostic sources would be hostile towards Moses as the ignorant prophet of the deficient demiurge. While some ancient Gnostic sources uphold this perspective, others indicate greater ambivalence, as they both rely upon and resist Moses’s authority. Other sources cite Moses positively and present him as a prophet of true, spiritual realities, even to the point of portraying Moses as a proto-Gnostic. This variety of attitudes, moreover, follows exegetical patterns stemming from New Testament writings, especially Matthew, and social patterns, providing an index to how Gnostics viewed themselves vis-à-vis other Christians and other Christian Gnostics.
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Shaw, Gregory. "Can We Recover Gnosis Today?" Gnosis: Journal of Gnostic Studies 4, no. 1 (June 25, 2019): 67–80. http://dx.doi.org/10.1163/2451859x-12340068.
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Abstract This paper attempts to redefine what we mean by “gnosis.” It begins with a critique of scholars who—in order to maintain their supposed objectivity—avoid wrestling with the subjective experience of gnosis. They reduce gnosis to its literary, political, and religious contexts, and their explanation of these influences passes for our scholarly understanding of gnosis. Yet gnosis remains unknown to them. Once we dare to explore gnosis as a transforming experience, we can recognize it outside of the historical context of the late antique world. What, then, is the gnostic experience? Following Frances Yates, I suggest that there are two kinds of gnosis: the pessimistic, dualist, and anti-cosmic gnosis, and the optimistic, non-dual gnosis that sees the material cosmos as divine. I trace the lineage of this non-dual gnosis from Neoplatonic theurgists who speak of an “innate gnosis” that allows us to see the world as theophany, to its expression in our own American Gnostic, Ralph Waldo Emerson.
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Butarbutar, Marlon. "Kristologi Biblika Menurut Kaum Reformed Sebagai Salah Satu Dasar Apologetika Dalam Menghadapi Pengajaran Gnostik Di Era Postmodern." SCRIPTA: Jurnal Teologi dan Pelayanan Kontekstual 6, no. 2 (June 18, 2020): 116–28. http://dx.doi.org/10.47154/scripta.v6i2.49.
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Kristologi adalah merupakan pokok terpenting dalam ajaran iman Kristen. Kristologi juga bisa disebut sebagai pusat kekristenan itu sendiri, dengan itu kristologi adalah pusat dari ilmu theologia. Karenanya mempelajari Pribadi dan karya Kristus, berarti sedang berada pada pusat theologi Kristen. Yesus Kristuslah yang memberikan identitas kepada kekristenan, yang sekaligus membedakannya dari agama atau kepercayaan yang lain. Keistimewaan doktrin ini terletak dalam pribadi dan karya Yesus Kristus sebagai Tuhan yang menjadi finalitas jalan menuju kepada keselamatan yang kekal. Pemahaman yang benar terhadap doktrin kristologi tidak lepas dari pengetahuan yang sehat terhadap Alkitab, sebab Alkitablah satu-satunya sumber utama yang dengan jujur dan terbuka memberikan kesaksian mengenai pribadi Yesus sebagai juruselamat dunia. Memang realita historis tulisan-tulisan di dalam Alkitab itu ditulis oleh manusia, akan tetapi proses penulisannya diilhami oleh Allah melalui pimpinan Roh Kudus sehingga apa yang diucapkan atau ditulis sesuai dengan kehendak Tuhan (bnd. 2Tim 3:16). Alkitab secara keseluruhan dipercaya dengan akurat dalam mengambarkan Yesus Kristus. Akan tetapi dalam prosesnya banyak ditemukan bahwa kristologi yang dihasilkan bertentangan dengan Alkitab. Sejarah membuktikan bahwa gereja selalu berhadapan dengan pengajaran-pengajaran sesat yang menyerang gereja dari dalam. Dalam hal ini berbentuk ajaran-ajaran (doktrin) yang menyesatkan atau bidat-bidat yang menyelewengkan ajaran murni Alkitab. Bahaya ajaran-ajaran sesat ini tidak saja timbul pada abad-abad belakangan ini, melainkan sudah ada sejak gereja didirikan. Karenanya penulis hendak menguraikan kristologi yang akan menjadi dasar apologetika di era postmodern sekarang ini.
Christology is the most important point in the teachings of the Christian faith. Christology can also be called the center of Christianity itself, so that Christology is the center of theological science. Therefore studying the Person and work of Christ, means being at the center of Christian theology. It is Jesus Christ who gives identity to Christianity, which also distinguishes it from other religions or beliefs. The specialty of this doctrine lies in the person and work of Jesus Christ as Lord who becomes the finality of the path to eternal salvation. A correct understanding of the doctrine of Christology is inseparable from a healthy knowledge of the Bible, because the Bible is the only major source that honestly and openly testifies about the person of Jesus as the savior of the world. Indeed the historical reality of the writings in the Bible was written by humans, but the process of writing was inspired by God through the leadership of the Holy Spirit so that what was said or written was according to God's will (cf. 2Tim 3:16). The Bible as a whole is believed to be accurate in describing Jesus Christ. However, in the process it was found that the resulting christology was in conflict with the Bible. History proves that the church is always dealing with false teachings that attack the church from within. In this case the form of teachings (doctrines) are misleading or heretics who distort the pure teachings of the Bible. The danger of these heresies has not only arisen in recent centuries, but has existed since the church was founded. Therefore the author wants to elaborate on the Christology that will be the basis of apologetics in the current postmodern era.
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DeConick, April D., and Lautaro Roig Lanzillotta. "Introducing Gnosis: Journal of Gnostic Studies." Gnosis 1, no. 1-2 (July 11, 2016): 1–3. http://dx.doi.org/10.1163/2451859x-12340001.
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Dillon, Matthew. "Impact of Scholarship on Contemporary “Gnosticism(s)”." International Journal for the Study of New Religions 9, no. 1 (December 7, 2018): 57–81. http://dx.doi.org/10.1558/ijsnr.37614.
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This article examines the impact of academic discourses on Neo-Gnosticism. The identities and ritual practices of Neo-Gnostics are constructed with reference to Gnostic Studies. Analysis of two case studies (the Apostolic Johannite Church and Jeremy Puma) shows how academic discourse legitimizes, challenges, or reforms Gnostic identity in the twenty-first century.
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Zmorzanka, Anna Z. "Kobieta - uczennica i nauczycielka w przekazach gnostyckich." Vox Patrum 42 (January 15, 2003): 89–100. http://dx.doi.org/10.31743/vp.7145.
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Seven Gnostic writings were discussed in the article. They represent the mysterious teachings of the Savior, who passed it on to a chosen group of men and women. According to the author, these compositions reftect the factuai relationship of Gnostics towards women that is why they constitute an important argument for the issue of women's participation in Gnostic teachings.
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Myszor, Wincenty. "The Incarnate Logos in Gnostic Theology." Roczniki Humanistyczne 66, no. 3 SELECTED PAPERS IN ENGLISH (October 23, 2019): 49–57. http://dx.doi.org/10.18290/rh.2018.66.3-4e.
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The Polish version of the article was published in “Roczniki Humanistyczne,” vol. 58–59 (2010–2011), issue 3.
The popular version of Gnostic Christology in textbooks presents it as a Docetic Christology. The new texts by Christian Gnostics, uncovered in Nag Hammadi, prove that Gnostic Christology was first and foremost the Christology of the Church. It seems thus that Adolf Harnack’s term “the doctrine of two natures” describing the Gnostic approach is correct. The article quotes examples of Gnostic utterances from Tractatus Tripartitus of Nag Hammadi Codex I. Gnostic theology was close to Logos-centred Christology. The Gnostic statements also contain many other references to ecclesiastical theology. The author of Tractatus Tripartitus was clearly influenced by Church theology, but some ideas were later abandoned by the official doctrine of the Church.
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Litwa, M. David. "You Are Gods: Deification in the Naassene Writer and Clement of Alexandria." Harvard Theological Review 110, no. 1 (December 21, 2016): 125–48. http://dx.doi.org/10.1017/s0017816016000419.
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Currently there is no widespread agreement on what constitutes gnosis or the gnostic identity in the ancient world. The best option, it seems, is to offer a polythetic classification wherein gnostic thinkers or groups possess a range of characteristics without any one group or thinker possessing all of them. Yet even if widespread agreement on a set of characteristics were attained, it still would not explain how gnostic groups emerged, developed, and crafted their own specific identities.
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Lüdemann, Gerd. "The Acts of the Apostles and the Beginnings of Simonian Gnosis." New Testament Studies 33, no. 3 (July 1987): 420–26. http://dx.doi.org/10.1017/s0028688500014363.
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The person of Simon encountered in Acts 8 has been a controversial figure ever since the rise of historical criticism. The range of opinions in the history of research varies from denying his existence to regarding him as the instigator of the gnostic movement that threatened the nascent early church in the second century. These contradictory results reflect the particular difficulty of the Simon question, which consists not least in the span of time that lies between the two oldest sources (Acts and Justin). Furthermore, an orderly report of Simon's gnostic teaching is encountered first in Irenaeus. In modern research, Simon Magus has been treated more or less as a test case for the larger question about gnostic backgrounds of the NT or about the existence of a first century Gnosis. With conscious or unconscious reference to this first century Gnosis, the majority of investigators (especially of German origin) has affirmed the existence of a first-century Gnostic Simon, and has neglected the above mentioned chronological problem. Only recently has the following judgement begun to gain dominance: ‘All attempts so far made have failed to bridge the gap between the Simon of Acts and the Simon of the heresiologists.’ This statement points to the lack of Simon's companion Helen (= ἔννοια) in Acts 8 and to the fact that the expression ‘great power (of God)’ (Acts 8. 10b) is not gnostic as such.
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Brakke, David. "Pseudonymity, Gnosis, and the Self in Gnostic Literature." Gnosis: Journal of Gnostic Studies 2, no. 2 (July 17, 2017): 194–211. http://dx.doi.org/10.1163/2451859x-12340036.
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Why did Sethian gnostic authors write pseudonymously? In addition to making a claim to authority, gnostic pseudepigraphy, exemplified by The Three Tablets of Seth, was multiple and performative, implying that the self is multiple—a manifestation of selfhood at different levels of a single reality—and that performing one’s self as multiple provides a path to higher knowledge of one’s self and thus of God. That is, gnostic pseudonymity stems from a distinctive understanding of the self and functions as a mystical practice that performs that understanding. The eschewal of pseudonymity in Valentinian literature reflects different conceptions of the self and of the path to gnosis.
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Junping, Zhang, and Zhang Bin. "The Gnostic Hunters in Nabokov’s 'The Real Life of Sebastian Knight'." Interlitteraria 25, no. 2 (December 31, 2020): 476–92. http://dx.doi.org/10.12697/il.2020.25.2.17.
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Nabokov’s The Real Life of Sebastian Knight presents the ambiguous identities of the two heroes, V. and Sebastian, attracting great attention among Nabokovian scholarship. The present article intends to reveal that Nabokov’s design of Sebastian and V. pertains to his own Gnostic faith and the ambiguous identities of V. and Sebastian, in light of certain Gnostic tenets and concepts, are the representation of their spiritual evolution and their merging spirits during their respective quest of “gnosis”. The article will show how the heroes as “aliens” break the shackles of “this world,” undo the chains of the heavy flesh, regain their spiritual identities of the inner selves, start the journey of spiritual evolution and self-revelation, and finally achieve the fusion of spirits in “the other world” by way of attaining “gnosis”.
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Junping, Zhang, and Zhang Bin. "The Gnostic Hunters in Nabokov’s 'The Real Life of Sebastian Knight'." Interlitteraria 25, no. 2 (December 31, 2020): 476–92. http://dx.doi.org/10.12697/il.2020.25.2.17.
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Nabokov’s The Real Life of Sebastian Knight presents the ambiguous identities of the two heroes, V. and Sebastian, attracting great attention among Nabokovian scholarship. The present article intends to reveal that Nabokov’s design of Sebastian and V. pertains to his own Gnostic faith and the ambiguous identities of V. and Sebastian, in light of certain Gnostic tenets and concepts, are the representation of their spiritual evolution and their merging spirits during their respective quest of “gnosis”. The article will show how the heroes as “aliens” break the shackles of “this world,” undo the chains of the heavy flesh, regain their spiritual identities of the inner selves, start the journey of spiritual evolution and self-revelation, and finally achieve the fusion of spirits in “the other world” by way of attaining “gnosis”.
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Gertz, S. R. P. "THE DECLINE OF SOPHIA AND A MISLEADING GLOSS IN PLOTINUS, ENN. II.9 [33].10.25." Classical Quarterly 66, no. 1 (May 2016): 413–17. http://dx.doi.org/10.1017/s000983881600029x.
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In two chapters of Enn. II.9 [33], Plotinus discusses the Gnostic idea that the creation of the world is due to the ‘decline’ (νεῦσις) of a principle that he variously calls Soul or Sophia. The identity of Plotinus' Gnostics is notoriously difficult to establish with any degree of precision; I can only note here that the idea of Sophia's ‘decline’ features in a number of extant Gnostic texts, such as those from Nag Hammadi and the Berlin Codex (Papyrus Berolinensis 8502), as a recent survey of the evidence by Poirier has demonstrated.
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Schneider, M., and N. Hildebrandt. "Die dilatative Kardiomyopathie beim Frettchen (Mustela putorius furo) – Symptomatik, Diagnostik und therapeutische Möglichkeiten." Tierärztliche Praxis Ausgabe K: Kleintiere / Heimtiere 37, no. 02 (2009): 115–23. http://dx.doi.org/10.1055/s-0038-1622780.
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Zusammenfassung Gegenstand und Ziel: Die dilatative Kardiomyopathie (DCM) stellt beim Frettchen eine der häufigsten erworbenen Herzerkrankungen dar. Ziel dieser Studie war, die diagnostischen Möglichkeiten und die typischen Veränderungen sowie potenzielle therapeutische Maßnahmen darzulegen. Material und Methoden: Zwischen Februar 2002 und Oktober 2003 wurde bei drei Frettchen die Diagnose DCM gestellt. Der Schwerpunkt der retrospektiven Auswertung lag auf den verzeichneten Befunden, den eingeleiteten therapeutischen Maßnahmen und dem Verlauf der Erkrankung. Ergebnisse: Alle drei Patienten zeigten in erster Linie respiratorische Symptome, insbesondere Husten und Dyspnoe. Die klinische Untersuchung ergab bei allen Tieren ein systolisches Herzgeräusch. Röntgenologisch waren Anzeichen einer Kardiomegalie mit Lungenödem bzw. Hinweise auf einen Thoraxerguss nachweisbar. Das EKG erwies sich als unspezifisch, bleibt jedoch essenziell für die Rhythmusdiagnostik. Sonographisch konnte eine Dilatation beider Atrien und Ventrikel sowie eine verminderte linksventrikuläre Kontraktilität dargestellt werden. Die Über-lebenszeit der drei Patienten unter Therapie betrug 3, 6 bzw. 9 Monate. Schlussfolgerung: Insbesondere Dyspnoe und Husten können beim Frettchen auf eine DCM hinweisen, die mittels vollständiger kardialer Dia gnostik bewiesen werden kann. Nach Diagnosestellung ist auch bei dieser Tierart eine medikamen-töse Einstellung (Methyldigoxin, Furosemid, Ramipril, L-Carnitin) möglich. Klinische Relevanz: Eine komplette kardiale Diagnostik sollte beim Frettchen an Bedeutung gewinnen, um auch Vertreter dieser Spezies angemessen behandeln zu können.
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Assheuer, J., and M. Sager. "Kernspintomographische Untersuchung des Schultergelenks beim Hund." Tierärztliche Praxis Ausgabe K: Kleintiere / Heimtiere 37, no. 03 (2009): 159–66. http://dx.doi.org/10.1055/s-0038-1622785.
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ZusammenfassungIm Zuge der weiterführenden Diagnostik bei Schultergelenkslahmheiten gewinnt die Kernspinresonanztomographie neben Sonographie und Arthroskopie zunehmende Bedeutung. Ziel der Arbeit ist, die normale Anatomie des Schultergelenks anhand von Standardschnitten und-sequenzen unter Verwendung eines supraleitenden Magneten darzustellen. Material und Methoden: Die Untersuchungen wurden an sechs Beagles in einem Kernspintomographen mit einer Feldstärke von 1,5 Tesla durchgeführt. Als Referenz für die Schnittführungen dient die Cavitas glenoidalis. In den Schnittrichtungen sagittal, dorsal und transversal zum gewählten Bezugsobjekt wird die Anatomie des Schulter-gelenks mit den umgebenden Muskeln anhand von Protonen-gewichteten Spinecho- sowie T1-gewichteten Gradientenechosequenzen im Phasenkontrast dargestellt. Ergebnisse: Die an der Bewegung des Schultergelenks beteiligte Muskulatur lässt sich klar darstellen und anatomisch zuordnen. Die klinisch relevanten Sehnenansätze des Supraspinatus- und Subscapularis-Muskels lassen sich beschreiben. Die Bizepssehne ist in ihrem Verlauf durch den Sulcus intertubercularis bis zum Ansatz am Tuberculum supraglenoidale zu beurteilen. Das Labrum glenoidale wird in der transversalen und sagittalen Schnittführung sichtbar. Klinische Relevanz: Die genaue Kenntnis des anatomischen Normalbefundes ist eine wichtige Voraussetzung für eine profunde Dia-gnostik. Wesentlich für die Vergleichbarkeit von Ergebnissen ist eine standardisierte Schnittführung. Die Wahl der Schnittführungen transversal, sagittal und dorsal mit Bezug zu der anatomischen Landmarke der Cavitas glenoidalis stellen leicht reproduzierbare Ebenen dar.
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DeConick, April D. "The Sociology of Gnostic Spirituality." Gnosis: Journal of Gnostic Studies 4, no. 1 (June 25, 2019): 9–66. http://dx.doi.org/10.1163/2451859x-12340067.
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Abstract This paper owes debt to the field of study known as sociology of knowledge, which is interested in the social location of groups and their constructions of knowledge and reality. This project, however, is not about ordinary knowledge, but how gnosis, the direct knowledge of a transcendent God beyond the traditional Gods, became the foundation of a new form of spirituality in antiquity, and how this form of Gnostic spirituality has reemerged in modern America, impacting traditional religious communities and fostering new religious movements. Several social factors are involved in the emergence of Gnostic spirituality, including the dislocation of the founders and collaborators of Gnostic movements, the prominence of the seeker response, the revelatory milieu in which they find themselves, their reliance on revelatory authority, their push for alternative legitimation, and their flip-and-reveal and do-it-yourself constructions of new knowledge. Gnostic countercultures arise when Gnostic spirituality is mobilized. Much of religion and society are overturned so that we find constructions of the counter-self, calls for counter-conduct, the establishment of counter-cult, the deployment of counter-media, and the emergence of modes of Gnostic esoterization. The final section turns to the awakening, transport, and occulturation of Gnostic spirituality into modernity in America via artifact migration and alpha channels like Blavatsky.
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Aswadi, Aswadi. "KONTRIBUSI SINTESIS TASAWUF-TEOSOFIS AL-GHAZĀLĪ TERHADAP KONSTRUKSI TASAWUF SUNNI." Jurnal THEOLOGIA 24, no. 2 (March 2, 2016): 99–114. http://dx.doi.org/10.21580/teo.2013.24.2.329.
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Abstract: Sufism of al-Ghazālī patterned the osophist, an integration between the theological and philosophical Sufism. The dominance pattern of the osophical Sufism of al-Ghazālī emphasizes the mystical experience is spread through philosophical reasoning. The his study method departed from the truth of faith and test it through mystical experience method. The peak of his Sufism leads to various dimensions, and then described through the frame work of rational thinking. According to al-Ghazālī, the essential Ma'rifat to be obtained through inspiration or nūr who Allah enter into the hearts of people to recognize the nature of God and all His creation. The knowledge is obtained from ma'rifat more true than the knowledge is acquired by the reason. Abstrak: Tasawuf al-Ghazālī bercorak teosofis, merupakan integrasi antara tasawuf teologis dan filosofis. Dominasi corak tasawuf teosofisal-Ghazālī lebih mengedepankan pengalaman sufistik yang dibentangkan melalui penalaran filosofis. Metode kajiannya berangkat dari kebenaran iman dan mengujinya melalui metode pengalaman sufistik. Puncak tasawufnya bermuara pada tataran ma’rifat dengan berbagai dimensinya, kemudian diuraikan melalui kerangka berpikir rasional. Ma’rifat yang hakiki menurut al-Ghazālī diperoleh melalui ilham atau nūr yang dicampakkan Allah ke dalam qalb manusia untuk mengenali hakikat Allah dan segala ciptaan-Nya. Ilmu yang diperoleh dari ma’rifat lebih benar daripada ilmu yang diperoleh melalui akal. Keywords: ma’rifat, qalb, teosofis, filosofis, gnostik.
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Albano, Emmanuel. "Rivelare e Tacere: Note per una riflessione su Scrittura e Tradizione nel pensiero di Clemente di Alessandria." Augustinianum 56, no. 2 (2016): 301–30. http://dx.doi.org/10.5840/agstm201656220.
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This article intends to highlight the idea of revelation that Clement expresses throughout his work. Drawing both from Greek philosophical culture and biblical thought, Clement shows how supernatural revelation, on the level of both faith and gnosis, corresponds to select ‘places’ of Scripture and the Church’s Tradition, culminating in the embodiment of gnosis by men who have reached the highest degree of knowledge and holiness of life. A comparison with the theme of revelation in Gnostic texts sheds more light on the peculiarities of Clementine thought.
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Murashkin, Michail. "Gnosis and metacognition." Grani 23, no. 1-2 (March 16, 2020): 33–39. http://dx.doi.org/10.15421/172011.
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The article deals with gnosis and features of metacognition. Initially, the Gnostics considered whether the term "gnosis" was used, what knowledge did they gain from certain experiences. The subject matter of the study reveals important features of the human psyche. For example, the property of separating one’s self from the external environment is like seeing oneself from the side. This property empowers a person in communicating with other people. This expanded opportunity purifies the human being, because it leads to self-control. During vegetable growing, conditions of a special nature can be experienced by themselves. The Gnostics also spoke about it.The article states that the philosophy of gnosis operates through belief in the special inner world of man, the higher world. But this higher can only be felt when a person is in a state of enstasis as a compensatory trance.The article compares the gnosis of the ancient world with modern philosophical trends. Here, in the descriptions of the inner world of man, the divine transcendence is demonstrated. In this regard, the Gnostics sought knowledge of the true state of mind. This search is engaged in metacognition.The author of the article considers it necessary to clarify what metacognition is. A person has the ability to understand what he or she is thinking. Scientists call it metacognition. Metacognition is when a person feels the world not through the prism of his thoughts, but directly. We can also see this in Gnostics with deep compensatory enstasis, or compensatory trance. Then the person stands apart, because it breaks all the wrong connections. Gnosis tries to capture the knowledge of all these processes. Metacognition helps to establish certain characteristics of compensatory trance, to establish characteristics of compensatory illumination. Compensatory illumination may occur in a state of a particular type of trance. Therefore, the article tries to look at the relationship of compensatory trance and compensatory illumination.
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Rossbach, Stefan. "Gnosis, science, and mysticism: a history of self-referential theory designs." Social Science Information 35, no. 2 (June 1996): 233–55. http://dx.doi.org/10.1177/053901896035002004.
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In this paper, we understand the advent of a “scientific spirit” as a revival of Gnosticism, which proclaims the superiority of man over his creator and considers knowledge (gnosis) to be the key to salvation. Salvation is here understood as a form of “emancipation”. Empirically, we see our interpretation confirmed in the tremendous influence of the Corpus Hermeticum and the Lurianic Cabala on all the Renaissance scientists. In the second part of this essay, we continue a line of research inaugurated by Ferdinand Christian Baur in the 19th century, and look for Gnostic outlooks in contemporary philosophy and social science. By reading Niklas Luhmann's systems theory as a modern version of Gnostic mysticism, we do not intend to dismiss the relevance of his work. For if Gnosticism defines “modernity”, we should not be surprised to find a speculative, Gnostic system among society's self-descriptions.
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Nenzén, Niklas. "Mystik och polemik." AURA - Tidsskrift for akademiske studier av nyreligiøsitet 11, no. 1 (November 9, 2020): 52–80. http://dx.doi.org/10.31265/aura.358.
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In recent studies of Western esotericism, the essentialist status and “religionist” design of the concept of gnosis has been disputed. Current aspects of the concept to discuss are gnosis as modern construction, as reflective surface of a secular worldview, and as an element in revisionary historiographies. This article explores the dynamic of tradition and renewal of the concept of gnosis, employing as a case study the Lectorium Rosicrucianum, an international Rosicrucian New Religious Movement that so far has received little academic attention. My methodological procedure is a Weberian analysis of the LR:s application of the concept of gnosis in legitimation strategies and in blending charismatic appeal with claims of traditional authority. I argue that while a construct of LR as ideological “Gnostic dualists” can be derived from their polemical discourse, their outlook of “dynamic dualism”, drawing on alchemy and German mysticism, retains gnosis as both an ineffable, mytho-poetically circumscribed experience and as social and corporeal phenomena.
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Neuling, R., J. H. Paduch, A. Bormann, C. Zinke, and V. Krömker. "Evaluierung der bakteriologischen Diagnostik von Sekreten klinischer Mastitiden mit Petrifilm™ im tierärztlichen Praxislabor." Tierärztliche Praxis Ausgabe G: Großtiere / Nutztiere 39, no. 02 (2011): 77–80. http://dx.doi.org/10.1055/s-0038-1624619.
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Zusammenfassung Gegenstand und Ziel: Insbesondere bei klinischen Mastitiden wäre ein Schnelltest zum Nachweis der verursachenden Erreger von Vorteil, um den therapeutischen Entscheidungsprozess zu unterstützen. Im Rahmen der Anwendung in einer tierärztlichen Praxis sollte geprüft werden, ob mit zwei Schnelltests zum Nachweis von Mastitiserregern in kurzer Zeit Hinweise auf eine Infektion mit coliformen Keimen oder mit Staphylococcus aureus erhalten werden können. Material und Methoden: Bei den Tests handelte es sich um “Petrifilm™ Schnellnachweis Coliforme” und “Petrifilm™ Staph Express Count System” (3M, Neuss). Von Milchkühen mit akuten klinischen Mastitiden wurden 107 Viertelanfangsgemelks-Doppelproben aseptisch gewonnen und mittels der konventionellen kulturellen Diagnostik sowie unter Verwendung der beiden Schnelltests untersucht. Ergebnisse: Die Sensitivität und die Spezifität der Petrifilm™-Kombination betrug 32% bzw. 90%. Der positive Voraussagewert lag bei 24%. Mit der konventionellen Dia - gnostik konnten jedoch nur in 18% der Fälle die Zielmikroorganismen identifiziert werden. Mithilfe der Petrifilm™-Testverfahren ließen sich 3,5-mal mehr durch coliforme Keime verursachte Infektionen nachweisen. Schlussfolgerungen und klinische Relevanz: Die unzureichenden Ergebnisse können auf Schwächen der konventionellen kulturellen Diagnostik oder auf der Kontamination von Proben beruhen. Aufgrund der divergierenden Befunde erlauben die Resultate dieses Praxisversuchs keine abschließende Beurteilung dieses diagnostischen Konzepts für die Anwendung im tierärztlichen Praxislabor. Allerdings kann die Verwendung des “Petrifilm™ Schnellnachweis Coliforme” zur Identifikation von Infektionen durch gramnegative Mikroorganismen empfohlen werden. Dies ermöglicht bei sorgsamer Probenentnahme eine frühzeitige, valide Entscheidung hinsichtlich des Therapieregimes.
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Moldovan, Petru. "Books Received for Review in Gnosis: Journal of Gnostic Studies." Gnosis 1, no. 1-2 (July 11, 2016): 345–59. http://dx.doi.org/10.1163/2451859x-12340022.
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Goulder, Michael. "Colossians And Barbelo." New Testament Studies 41, no. 4 (October 1995): 601–19. http://dx.doi.org/10.1017/s002868850002172x.
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The nature of the ‘Colossian heresy’ remains obscure. It has gnostic features, but ChristianGnosticism is usually dated to the second century. It has elements of Judaism, but we know nothingof first-century Jewish gnosis. It may be a syncretistic ‘philosophy’, but such a description is barren, and explains nothing. It may be a kind of mysticism, but again the idea is difficult todefine, and the picture is left vague. I am proposing in this article to draw a comparison with anearly Gnostic document, the Apocryphon Johannis, which has clear Jewish roots; and to explain Colossians as Paul's response to a Jewish-Christian countermission which preached a myth close to, but distinct from, that in Apoc. Joh.
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Williams, Frank. "The Gospel of Judas: Its Polemic, its Exegesis, and its Place in Church History." Vigiliae Christianae 62, no. 4 (2008): 371–403. http://dx.doi.org/10.1163/157007208x287670.
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AbstractThe Gospel of Judas is a Sethian gnostic revelation dialogue which contains an unusual amount of narrative movement and casts Judas as recipient of the revelation. It is in large part polemic and is comparable to other early polemics, both of the gnostics and of their opponents. It inveighs against the eucharist and the clergy who celebrate it, attempts to substitute, for the supposedly inaccurate passion narrative of the four gospels, an account of the events as they really transpired, and sharply contrasts the character and fate of gnostic with those of catholic Christians. We treat first of its attack on the eucharist, next of its handling of the gospel narratives, and then of its polemic stance, comparing this with that of three other gnostic polemics, The Testimony of the Truth, The Apocalypse of Peter, and The Second Treatise of the Great Seth. In the light of this comparison we conclude with suggestions concerning the sort of situation our document might reflect, and the reasons for the selection of Judas as its protagonist.
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Mazur, Zeke. "Forbidden Knowledge: Cognitive Transgression and “Ascent Above Intellect” in the Debate Between Plotinus and the Gnostics." Gnosis 1, no. 1-2 (July 11, 2016): 86–109. http://dx.doi.org/10.1163/2451859x-12340006.
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Throughout Enneads ii.9[33], commonly called Against the Gnostics, Plotinus repeatedly complains that the gnostics claim to possess an extraordinary capability to undertake a visionary ascent beyond the divine Intellect itself so as to attain the transcendent (and hyper-noetic) deity: a claim which he considers the height of arrogance. Plotinus further implies that this gnostic claim was in some way connected with the disparagement of Plato and the Greek philosophical tradition. No explicit trace of such disparagement has been found. This paper argues that (1) the extant Platonizing Sethian corpus, and in particular the tractate Zostrianos (nhc viii,1), envisions a complex hierarchy of types of souls, each correlated with both a different potential for visionary ascent and a corresponding position in the postmortem cycle of transmigration; that (2) Zostrianos tacitly suggests that the non-Sethian academic Platonists are those condemned to exile in the intermediary strata due to their cognitive overreach for the Good in the absence of Sethian revelation, and that (3) this reflects a gnostic deployment—against the Platonists themselves—of the supposedly Platonic injunction (in the 2nd Letter) that the soul’s attempt to comprehend the supreme principle, with which the soul has no kinship, inevitably leads to a fall into evil.
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Guillory, Margarita Simon. "Gnostic and Countercultural Elements in Zora Neale Hurston’s “Hoodoo in America”." Gnosis 1, no. 1-2 (July 11, 2016): 310–27. http://dx.doi.org/10.1163/2451859x-12340016.
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Over the last decade, religious studies scholars have given attention to Zora Neale Hurston’s “Hoodoo in America.” These works, however, have not considered the important role of gnosis in hoodoo. This article acts to extend this literature by examining how Hurston employs secret knowledge to advance a particular understanding of hoodoo. Specifically, I argue that Hurston’s ethnographic study of New Orleans hoodoo captures a system of African-derived magical practices that is characterized by both gnostic and countercultural elements. These elements in turn reveal an intricate relationship between gnosis, human agency, and material culture that finds expression in the complex ritual system of New Orleans hoodoo.
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Mazur, Zeke. "A Gnostic Icarus? Traces of the Controversy Between Plotinus and the Gnostics Over a Surprising Source for the Fall of Sophia: The Pseudo-Platonic 2nd Letter." International Journal of the Platonic Tradition 11, no. 1 (April 18, 2017): 3–25. http://dx.doi.org/10.1163/18725473-12341348.
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In several iterations of the Gnostic ontogenetic myth, we find variations on an intriguing notion: namely, that the first rupture in the otherwise eternal and continuous procession of ‘aeons’ in the divine ‘pleroma’ is caused by a cognitive overreach and failure (the “fall of Sophia”). As much as it might contain a distant echo of certain myths concerning hubris in the classical tradition or in biblical literature, this general schema of cognitive overreach—cognitive failure—fall has no obvious parallel in Greek philosophy prior to Plotinus, in some of whose more pessimistic accounts of hypostatic procession we find a similar schema, in which the generation of each ontological stratum occurs as the result of a cognitive failure on the superjacent level. If Plotinus borrowed this schema from the Gnostics, one might ask how the latter came up with it in the first place. In response, this paper makes the following three points. [1] Gnostic thinkers ultimately derived this schema from a particular juxtaposition of two profoundly aporetic Platonic passages referring to the travails of the individual soul, one certainly genuine (the description of the unexplained but catastrophic fall of the soul that fails to follow the heavenly train of the gods through the intelligible realm at Phaedrus 248c2-d3), the other quite possibly spurious (the claim that the cause of all evils is the desire, and the failure, of the soul to understand the nature of the notoriously enigmatic ‘King,’ ‘Second,’ and ‘Third,’ at 2nd Letter 312e1-313a6). [2] The Platonizing Sethian Gnostics closest to Plotinus also employed this latter source text to justify their conception of the individual soul, whose vicissitudes were understood to parallel those of Sophia. [3] This hypothesis is confirmed by evidence of tacit anti-Gnostic argumentation alluding to the 2nd Letter throughout Plotinus’ oeuvre.
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Springer, Don W. "Tell us no secrets: St. Irenaeus’ contra-gnostic doctrine of communion." Vox Patrum 68 (December 16, 2018): 85–94. http://dx.doi.org/10.31743/vp.3332.
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Discussion related to the potential for mystical union with God was largely absent from the writings of the Church Fathers prior to the late-second century. Toward the end of that century, however, the concept of communion with God emerged as a topic of interest in both early Christian and Gnostic literature. St. Irenaeus of Lyons was among the earliest Christian writers to critically reflect on the subject. He argued that participation with the divine was possible only in the “orthodox” churches and required three key elements: a life lived in connection to the Spirit of God, in community with the true people of God, while bearing evidence of godly piety and virtue. Whereas Gnostic conceptions of communion frequently included an emphasis on the reception of an exclusive, secret gnosis, Irenaeus’ paradigm offered a public, progressive path of ascent to God.
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Monfrinotti, Matteo. "«Leggere secondo le sillabe»." Augustinianum 60, no. 1 (2020): 9–25. http://dx.doi.org/10.5840/agstm20206011.
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The present contribution proposes the study of the exegetical-soteriological assumption, elaborated by Clement of Alexandria in Str. 6, 15, 131, 1-5, where a passage taken from the Vis. II, 1, 3-4 of Hermas is reinterpreted. The Gnostic exegete, who professes the true gnosis, must be aware that while it is possible for everyone to read the sacrad Scripture “letter by letter”, not everyone will be in a position to undertake the “Gnostic explanation”, but only those to which faith has opened the depths of the text, “the elect”, so that they are able to progress from the “letter” to the “syllable” bringing to light the message that goes beyond the letter, which is already engraved in the “new heart” and now preserved in the book that has been “renewed” by the Savior, the Logos of God.
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Bienert-Zeit, A., K. Feige, and J. M. V. Cavalleri. "Untersuchung des akut kolikkranken Pferdes – labordiagnostische und bildgebende Verfahren." Tierärztliche Praxis Ausgabe G: Großtiere / Nutztiere 41, no. 02 (2013): 124–34. http://dx.doi.org/10.1055/s-0038-1623161.
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ZusammenfassungDer Artikel gibt eine Übersicht über die für die Untersuchung des akut kolikkranken Pferdes relevanten labordiagnostischen Untersuchungsparameter in Blut und Bauchhöhlenpunktat. Als minimale Datenbasis werden Hämatokrit und Gesamteiweißkonzentra tion empfohlen. Sie können einen Hinweis auf den Dehydratationsgrad liefern (Hämatokrit < 0,45 l/l als Anzeichen einer maximal geringgradigen und > 0,5 l/l als Hinweis auf eine hochgradige Dehydratation). Der Grad der Dehydratation geht häufig mit dem Schweregrad der Kolik einher. Wertvolle Hinweise auf einen minderdurchbluteten Darm kann die Blutlaktatkonzentration geben, wobei ein Wert von > 4 mmol/l auf eine ungünstige Prognose hinweist. Zu beachten ist, dass die Laborparameter immer in Kombination mit den Befunden der klinischen Untersuchung beurteilt werden. Gerade die Verlaufsuntersuchung des klinischen Zustands und dieser Laborparameter ist für die Beurteilung des Krankheitsgeschehens und dessen Entwicklung äußerst wertvoll. Bei erfolgter Abdominozentese können die Bestimmung von Zellzahl, Proteinund Laktatkonzentration wertvolle Hinweise zu Art der Kolik, Therapie und Prognose liefern. Eine Rotfärbung des Bauchhöhlenpunktats stellt ein Indiz für eine Strangulation des Darms dar (hämorrhagische Infarzierung). Auch durch die transkutane Sonographie des Abdomens lassen sich in kurzer Zeit wertvolle Informationen zur Ursache der Kolik und deren Schweregrad gewinnen. Bei einem Dünndarmileus stellt sich häufig bereits vor der transrektalen Palpation von Dünndarmanteilen dilatierter Dünndarm sonographisch im ventralen Flankenbereich dar. Das Vorliegen freier Flüssigkeit im Peritonealraum, das Auffinden dilatierter Dünndarmanteile, die Beurteilung der Darmwanddicke und die Ausdehnung der Magengrenzen können Anhaltspunkte für das weitere Management akut kranker Kolikpatienten liefern. Besonders bei Ponys und Fohlen eignet sich auch die röntgenologische Untersuchung zur weiterführenden Dia gnostik. Sie kann beispielsweise zur Darstellung von Sandobstipationen, Mekoniumobstipationen sowie gastrointestinalen Atresien beim Neonaten herangezogen werden.
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Miettinen, Olli S. "Knowledge base of scientific gnosis: III. Gnostic occurrence relations as regression functions." Journal of Evaluation in Clinical Practice 10, no. 2 (May 2004): 361–63. http://dx.doi.org/10.1111/j.1365-2753.2003.00432.x.
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Petersen, Anders Klostergaard. ""State of the art" i gnosis-forskningen." Religionsvidenskabeligt Tidsskrift, no. 58 (December 6, 2012): 68. http://dx.doi.org/10.7146/rt.v0i58.7662.
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I forlængelse af David Brakkes nyligt udgivne og for gnosis-forskningen meget væsentlige bog,The Gnostics. Myth, Ritual, and Diversity in Early Christianity, præsenterer jeg en state of the art-artikel i forhold til de sidste 15 års drøftelse af emnet. Brakke fremhæves for hans forsøg på at komme hinsides den begrebs–eliminativisme, som både Michael Williams’ og Karen Kings arbejder repræsenterer. Skønt jeg forholder mig kritisk til Bentley Laytons og Brakkes forsøg på på et emic niveau at identificere gnosis med sethiansk gnosis, anerkender jeg, at der er tale om en forbedring i forhold til Williams og King. Omvendt argumenterer jeg for alene at anvende gnosis-kategorien på et etic niveau, som sætter os i stand til at se både valentinianisme og sethianisme som ikke alene forskellige manifestationer af samme fænomen, men også som nært beslægtet med fænomener inden for det, vi traditionelt forstår som mere mainstream former for kristendom.
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Gaston, Thomas. "The Egyptian Background of Gnostic Mythology." Numen 62, no. 4 (June 8, 2015): 389–407. http://dx.doi.org/10.1163/15685276-12341378.
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The mythologies recorded by Irenaeus that he ascribes to the Gnostics contain many features that are difficult to explain by reference solely to Jewish sources, whether orthodox or heterodox. Previously, Douglas Parrott proposed an Egyptian background for the pattern of divinities found in the Gnostic textEugnostos. In this article, it is argued that the so-called Ophite mythology recorded by Irenaeus is earlier thanEugnostosand has more compelling parallels with Egyptian theogony. An Egyptian background for the Barbeloite mythology is also speculated. These parallels demonstrate that there is scope for further research into the Egyptian origins of Gnosticism.
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Mahrt, A., O. Burfeind, R. Voigtsberger, A. Müller, and W. Heuwieser. "Evaluation eines neuen elektronischen Handmess geräts zur Messung von β-Hydroxybutyrat bei Milchkühen." Tierärztliche Praxis Ausgabe G: Großtiere / Nutztiere 42, no. 01 (2014): 5–10. http://dx.doi.org/10.1055/s-0038-1623205.
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Zusammenfassung Gegenstand und Ziel: Die subklinische Ketose (SCK), eine weitverbreitete Stoffwechselkrankheit frischlaktierender Milchkühe, ist definiert durch das Auftreten erhöhter Mengen zirkulierender Ketonkörper bei Fehlen klinischer Symptome. Daher beschränken sich die Möglichkeiten der Diagnostik auf den Nachweis dieser Ketonkörper in verschiedenen Körperflüssigkeiten. Ziel der Studie war die Evaluation eines neuen elektronischen mobilen Messgeräts (NovaVet) zur Messung von β-Hydroxybutyrat (BHB) im Nativblut von Milchkühen. Material und Methoden: Anhand von Blutproben von 155 laktierenden Milchkühen erfolgte ein Vergleich zwischen den mit dem Gerät ermittelten und den in einem kommerziellen Labor gemessenen BHB-Konzentrationen. Zur Auswertung wurden der Rangkorrelationskoeffizient nach Spearman bestimmt, ein Wilcoxon-Test durchgeführt und die gepaarten Messwerte nach Bland und Altman graphisch dargestellt. Ferner wurden für das Gerät spezifische BHB-Grenzwerte im Vergleich zu international anerkannten Grenzwerten zur Diagnose einer SCK mithilfe einer Receiver-Operating-Characteristic(ROC)-Analyse ermittelt und die entsprechenden Testcharakteristika bestimmt. Ergebnisse: Zwischen den vom Gerät und den im Labor gemessenen BHB-Konzentrationen bestand eine hohe Korrelation (rs = 0,87; p < 0,05). Die vom Gerät (Median 1,0 mmol/l; Interquartilsabstand [IQR] 0,7–1,3 mmol/l) und im Labor (Median 0,9 mmol/l; IQR 0,7–1,1 mmol/l) gemessenen BHB-Konzentrationen differierten (Median 0,0 mmol/l; IQR –0,1 bis 0,2 mmol/l; p < 0,05). Mit dem Gerät konnte eine SCK bei einem Grenzwert von 1,2 mmol/l BHB mit einer Sensitivität von 97% und einer Spezifität von 82% diagnostiziert werden. Als Goldstandard diente der Laborwert. Schlussfolgerung und klinische Relevanz: Das BHB-Messgerät zeigte eine gute Übereinstimmung mit dem Labor und gute Testeigenschaften. Seine geringfügige Messabweichung im Vergleich zum Labor kann unter praktischen Bedingungen vernachlässigt werden, doch muss mit einer gewissen Anzahl falsch als erkrankt diagnostizierter Tiere gerechnet werden. Das Gerät kann für die Dia gnostik der SCK beim Rind empfohlen werden.
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Artemi, Eirini. "Gnostyk heterodoksyjny i prawdziwy gnostyk w Chrystusie według nauczania Ireneusza z Lyonu." Vox Patrum 69 (December 16, 2018): 39–52. http://dx.doi.org/10.31743/vp.3231.
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The fight against gnostics allowed the holy bishop to develop the Christian doctrine with a perfect way. At first, he showed that the knowledge that heretics sought in vain in mythical narratives was not real. The only real gnosis was love and grace for believers in Christ and they were given to them by the Holy Spirit. Only in Church man can be saved. And the real “gnostics” were not those who rejected and despised their body in order to worship an “incomprehensible God” and “Creator,” but the “spiritual” people who received from the Holy Spirit the resurrection of the flesh and its indestructibility.
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BeDuhn, Jason David, and Hans-Joachim Klimkeit. "Gnosis on the Silk Road: Gnostic Parables, Hymns and Prayers from Central Asia." Journal of the American Oriental Society 115, no. 2 (April 1995): 344. http://dx.doi.org/10.2307/604714.
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Miettinen, Olli S. "Knowledge base of scientific gnosis: II. Gnostic occurrence relations: elements and temporal structures." Journal of Evaluation in Clinical Practice 10, no. 2 (May 2004): 357–59. http://dx.doi.org/10.1111/j.1365-2753.2003.00431.x.
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