Relevant bibliographies by topics / Nag Hammadi texts

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Academic literature on the topic 'Nag Hammadi texts'

Author: Grafiati
Published: 4 June 2021
Last updated: 3 February 2022

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Journal articles on the topic "Nag Hammadi texts"

1

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

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

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The article contains qualitative and quantitative analyses of the names of spiritual beings in the Nag Hammadi codices and two codices of similar content: the Berolinensis Gnosticus and Tchacos. The investigation shows that the majority of the names in the Nag Hammadi texts are original and find no attestations in Greek, Jewish, and even Egyptian tradition; neither are they attested in the Graeco-Roman magical repertoire. The creation of the Nag Hammadi collection was obviously not motivated by an interest in demonology; certain texts, however – especially the longer redaction of the Apocryphon of John and the sub-collection encompassing codices IV and VIII – could be created by a person or a group interested in ritual power.
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Bush, Stephen. "Philosophy of Religious Experience and the Nag Hammadi Texts." Bulletin for the Study of Religion 42, no. 1 (March 8, 2013): 18–22. http://dx.doi.org/10.1558/bsor.v42i1.18.

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This essay, in response to Michael Kaler and Philip Tite, examines several theoretical issues about mystical experience in the Nag Hammadi texts. First is the problem of whether experiences can be an object of study at all, and I argue that they can, so long as we attend to the causes of the experiences. Attending to the causes of experiences, however, means that neo-perennialists must articulate and defend an account of the cause(s) of the cross-culturally universal experiences that they suppose occur. As for the attempt to apply contemporary psychologists' attachment theory to the experiential knowledge described in the Nag Hammadi texts, questions remain about the relation between attachment to the divine figure purportedly experienced and the experiencer's attachment to his or her religious community.
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Kaler, Michael. "Talking about Religious Experience at Nag Hammadi." Bulletin for the Study of Religion 42, no. 1 (March 8, 2013): 2–7. http://dx.doi.org/10.1558/bsor.v42i1.2.

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In this article Michael Kaler notes the emphasis found in gnostic texts on transcendent religious experience and argues that this emphasis needs to be taken more into account in modern research than has tended to be the case.
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Burns, Dylan M. "Gnosis Undomesticated: Archon-Seduction, Demon Sex, and Sodomites in the Paraphrase of Shem (nhc vii,1)." Gnosis 1, no. 1-2 (July 11, 2016): 132–56. http://dx.doi.org/10.1163/2451859x-12340008.

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Scholarship has of late sought to “domesticate” Gnostic literature, situating the Nag Hammadi texts in late ancient Egyptian asceticism. Evidence about “libertine” Gnosticism is now regarded by many to be sheer fiction, entirely without parallel in the Nag Hammadi corpus. Yet not all Gnostic texts are so easy to tame; the Paraphrase of Shem, for instance, is a work replete with seemingly shocking material—ranging from the seduction of an archontic womb to a demonic sex scene and valorization of the Sodomites. This paper will address these sexually explicit passages and demonstrate that they derive from mythic strata associated with “libertine” Gnostic practices, particularly amongst the Manichaeans and the “Borborites” known to Epiphanius of Salamis.
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Majercik, Ruth. "The Existence–Life–Intellect Triad in Gnosticism and Neoplatonism." Classical Quarterly 42, no. 2 (December 1992): 475–88. http://dx.doi.org/10.1017/s0009838800016098.

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In his Life of Plotinus (16), Porphyry makes reference to certain gnostic ‘revelations’ under the names of ‘Zoroaster and Zostrianos and Nicotheus and Allogenes and Messos and many others of this kind’ which were circulated in Plotinus' school and refuted by Plotinus and his students, including Porphyry himself. Porphyry claims to have made ‘several refutations against the book of Zoroaster’ while Amelius apparently wrote some ‘forty volumes against the book of Zostrianos’. The surprising discovery of Coptic gnostic texts in the Nag Hammadi Library under the specific names of Allogenes (Nag Hammadi Codex XI.3) and Zostrianos (VIII.1) and the close relation of these texts to The Three Steles of Seth (VII.5) and Marsanes (x) has led to the general consensus that we now possess some of the actual texts mentioned by Porphyry.
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Gilhus, Ingvild Sælid. "Historiography as Anti-History: Reading Nag Hammadi Codex II." Archiv für Religionsgeschichte 20, no. 1 (March 28, 2018): 77–90. http://dx.doi.org/10.1515/arege-2018-0006.

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Abstract:Nag Hammadi Codex II was found in Upper Egypt together with twelve other codices. It was buried in the fourth or fifth century and contains seven Christian texts which were not part of the Christian canon, as it now stands. In the codex, the world is seen as a place of birth, desire, change and death, and, because of that, as seriously flawed. The challenge is to explain why it is flawed and how to remedy it. The goal is to return to the beginning and to reach a sort of supra-biological life, characterized by non-change and permanence. In this context, the writing of history takes the character of anti-history. The article raises two questions: What sort of historical narrations do the texts in Nag Hammadi Codex II present? And: What characterizes the historiography in these texts and what purpose did it fulfill?
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Kaler, Michael. "Towards an expanded understanding of Nag Hammadi Paulinism." Studies in Religion/Sciences Religieuses 33, no. 3-4 (September 2004): 301–17. http://dx.doi.org/10.1177/000842980403300302.

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This article examines the scholarly construct of Paulinism, discussing its origins and briefly tracing its evolution, from F. C. Baur's introduction of the concept to a new, widened paradigm inaugurated by Hans-Martin Schenke (among others), symbolically coming to maturity in the 1987 conference on Paul and the Legacies of Paul. With this new understanding of Paulinism has come an expansion of its field of application. This article suggests that this expanded understanding of Paulinism could be fruitfully applied to the analysis of the Nag Hammadi texts, supplementing the pivotal work of Klaus Koschorke in his article, "Paulus in den Nag-Hammadi-Texten."
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Rasimus, Tuomas. "Ophite Gnosticism, Sethianism and the Nag Hammadi Library." Vigiliae Christianae 59, no. 3 (2005): 235–63. http://dx.doi.org/10.1163/1570072054640478.

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AbstractThis article discusses the definition of Ophite Gnosticism, its relationship to Sethian Gnosticism, and argues that Eugnostos, Soph. Jes. Chr., Orig. World, Hyp. Arch. and Ap. John not only have important links with each other but also draw essentially on the mythology the heresiologists called that of the Ophites. Before the Nag Hammadi findings, Ophite Gnosticism was often seen as an important and early form of Gnosticism, rooted in Jewish soil, and only secondarily Christianized. Today, not only are similar claims made of Sethian Gnosticism, but also some of the above-mentioned texts are classified as Sethian. In many recent studies, the Ophite mythology is connected with Sethian Gnosticism, even though the exact relationship between these two forms of Gnosticism has remained unclear. It is argued here that the Sethian Gnostic authors drew on earlier forms of Gnosticism, especially on the Ophite mythology, in composing some of the central Sethian texts.
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Uro, Risto. "Insights from Cognitive and Ritual Studies." Bulletin for the Study of Religion 42, no. 1 (March 8, 2013): 22–28. http://dx.doi.org/10.1558/bsor.v42i1.22.

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

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Shellrude, Glen M. "Nag Hammadi apocalypses : a study of the relationship of selected texts to the traditional Apocalypse." Thesis, University of St Andrews, 1986. http://hdl.handle.net/10023/2649.

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Approximately sixteen texts in the Nag Hammadi codices can be classified as apocalypses. The principal concern of this study is to determine whether the genre of a selection of these Gnostic apocalypses was based on the traditional apocalypses (Jewish and Christian). In the first two chapters a new definition of the apocalypse is proposed and developed in relation to the Jewish and early Christian apocalypses. This definition states that an apocalypse is essentially a literary work structured around a first person narrative account of a mediated revelation. Chapters three to five are devoted to a study of those Gnostic texts that recount revelations which the risen Christ is supposed to have given his disciples. After a study of the literature itself (chapter 3), there is a critique of Rudolph's hypothesis that the genre was based on Graeco-Roman dialogue genres (chapter 4). The fifth chapter sets forth and examines the two most probable ways to account for the genre of this literature: 1. the genre could have been based on the traditional apocalypse; 2. it is possible that the genre was created on the basis of post-passion traditions and was not directly modelled on any antecedent genre. In chapters six and seven it is argued that there is sufficient evidence to establish that the authors of Apocalypse of Peter (VII, 3) and the Apocalypse of Paul (V, 2) based their genres on the traditional apocalypse. The final chapter is devoted to a study of The Apocalypse of Adam (V, 5). This text contains elements characteristic of two traditional genres--the testament and the apocalypse. However in its present form ApocAd must be classified as a testament rather than an apocalypse. The last part of this chapter sets forth new evidence which establishes that ApocAd originated in Gnostic circles which had been influenced by Christian and Christian Gnostic traditions.
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Brewer, Matthew Clark. "'The form of the formless' : a hermeneutical exegesis of the Tripartite Tractate from Nag Hammadi Codex I." Thesis, University of Kent, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.344126.

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Dias, Chaves Julio César. "Nag Hammadi Codex V and late antique Coptic hagiographies : a comparative approach." Doctoral thesis, Université Laval, 2018. http://hdl.handle.net/20.500.11794/33030.

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Cette thèse porte sur le Codex V de Nag Hammadi en tant que produit d’une compilation copte dans l’Antiquité tardive. Nous le comparons à un autre groupe de textes qui circulaient à la même époque en copte, les hagiographies. Cette comparaison démontre l’existence de plusieurs thèmes et motifs littéraires communs aux deux corpora. Cela illustre qu’un lecteur copte connaissant les hagiographies en question pouvait également avoir de l’intérêt pour les textes du Codex V, étant donné que ce dernier contenait plusieurs thèmes et motifs en commun avec ce corpus. Ainsi, loin d’être un livre à saveur gnostique et hétérodoxe, étranger à la culture copte chrétienne – comme généralement suggéré par la recherche – le Codex V était un livre bien intégré à l’ambiance littéraire de l’Égypte de l’Antiquité tardive. De plus, suivant la théorie de la réception telle que théorisée par Jauss – en particulier son concept de « horizon of expectations » – nous utilisons ces thèmes et ces motifs littéraires pour interpréter les textes du Codex V à la lumière de leur contexte copte. Autrement dit, nous offrons une lecture copte du Codex V, et non pas une lecture « gnostique ».
The present dissertation deals with Nag Hammadi Codex V as the product of a late antique Coptic compilation. We compare it to another group of late antique Coptic texts, the hagiographies. This comparison shows the existence of many points of contact concerning literary themes and motifs between both of the corpora in question here. This demonstrates that a given Coptic reader – who knew the hagiographies in question – could also be interested in Codex V, since it displays many literary themes and motifs to which he was accustomed when reading Coptic hagiographies. Consequently, far from being a volume with a Gnostic and heterodox taste and alien to a Coptic context – as generally pictured by scholars – Codex V was very well placed in the literary environment of late antique Egypt. Moreover, following the theory of reception as it was theorized by Jauss – in particular the concept of “horizon of expectations” – we make use of these literary themes and motifs to interpret Codex V in the light of its Coptic context. In other words, we offer a Coptic reading of Codex V, instead of a “Gnostic” one.
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Magnusson, Jörgen. "Rethinking the Gospel of Truth : A Study of its Eastern Valentinian Setting." Doctoral thesis, Uppsala University, History of Religions, 2006. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-7092.

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Already in the second century, the Church Father Irenaeus warned against reading the Gospel of Truth that was used among the so-called Valentinians. For more than one and a half millennium GospTruth was lost until in the 1950s a Coptic text was discovered that could be a translation of that work both loved and hated.

Since the discovery scholars have tried to determine whether the Coptic text represents the one mentioned by Irenaeus, and whether its author might even be the famous Gnostic teacher Valentinus of Alexandria.

The text is very complex and the present study the first attempt to use text linguistic tools for analysing GospTruth. A new and sometimes radically different translation is presented, and an hypothesis of date of redaction and authorship is put forward. Previously Gnostic texts have usually been read in light of the reports of the Church Fathers. In this study an attempt is made to detect topics that were interesting for the Valentinians and that have so far been neglected. The analysis presents a new ethical debate among early Christians regarding the Biblical law, and a hypothesis of how the author of GospTruth wanted his or her community to act towards the neighbouring communities is elaborated. In addition my investigation draws attention to an interpretation of the crucifixion that seems to have distinguished Valentinians from others.

For a long time scholars depicted the Gnostics as evil opponents to the church. During the last decades this view has been criticized, and today many scholars abandon the term Gnostic altogether, and instead only use the term Christian. In my opinion such an approach risks to conceal the unique features of Valentinianism, and the results of the present study will hopefully shed new light on a branch of Christianity which still is relatively unexplored.

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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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Sabourin, Mathieu. "Le Marsanès dans l'histoire du néoplatonisme." Master's thesis, Université Laval, 2005. http://hdl.handle.net/20.500.11794/43478.

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Ce mémoire porte sur les rapports qu’entretenait le milieu dont est issu le Marsanès, un traité gnostique du corpus de Nag Hammadi, avec la philosophie néoplatonicienne, notamment à travers les figures de Plotin, Jamblique et Théodore d’Asinè. L’influence de ce dernier sur le Marsanès serait surestimée,. alors que Jamblique offrirait une compatibilité sans précédent avec le séthianisme platonisant, un mouvement gnostique auquel appartient le Marsanès. Un même processus expliquerait les évolutions du platonisme vers le hiératisme du De Mysteriîs d’une part, et du séthianisme vers le rationalisme du Marsanès d’autre p art Ce processus de sécularisation, amorcé dès le médioplatonisme, aurait, du moins en apparence, rapproché les philosophes des rédacteurs du Marsanès. Bien que cette apparence ne résiste pas à un examen plus soutenu, il est fort possible qu’elle suffît aux yeux des gnostiques.
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Books on the topic "Nag Hammadi texts"

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Nag Hammadi: The first fifty years. Claremont, Calif: Institute for Antiquity and Christianity, 1995.

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Funk, Wolf-Peter. Concordance des textes de Nag Hammadi: Les Codices VIII et IX. Sainte-Foy, Québec: Presses de l'Université Laval, 1997.

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Funk, Wolf-Peter. Concordance des textes de Nag Hammadi: Les codices XIB, XII, XIII. Québec: Presses de l'Université Laval, 2002.

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Institute for Antiquity and Christianity, ed. Manuscript discoveries of the future. Claremont, CA: Institute for Antiquity and Christianity, 1991.

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The transcendent God of Eugnostos: An exegetical contribution to the study of the Gnostic texts of Nag Hammadi with a retroversion of the lost original Greek text of Eugnostos the Blessed. Brookline, Mass: Holy Cross Orthodox Press, 1991.

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Kenneth, Riches John, ed. Nag Hammadi and the Gospel tradition: Synoptic tradition in the Nag Hammadi library. Edinburgh [Lothian]: T. & T. Clark, 1986.

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Charron, Régine. Concordance des textes de Nag Hammadi: Le Codex III. Sainte-Foy, Québec: Presses de l'Université Laval, 1995.

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Chérix, Pierre. Concordance des textes de Nag Hammadi: Le Codex I. Sainte-Foy, Québec: Presses de l'Université Laval, 1995.

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Le dossier baptismal séthien: Études sur la sacramentaire gnostique. Québec: Presses de l'Université Laval, 1986.

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Sethian gnosticism and the platonic tradition. Québec: Presses de l'Université Laval, 2001.

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Book chapters on the topic "Nag Hammadi texts"

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Janßen, Martina. "Nag-Hammadi-Texte." In Kindlers Literatur Lexikon (KLL), 1–4. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_23049-1.

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Scopello, Madeleine. "Mystère et mystères dans les textes gnostiques de Nag Hammadi." In Recherches sur les Rhétoriques Religieuses, 63–83. Turnhout: Brepols Publishers, 2017. http://dx.doi.org/10.1484/m.rrr-eb.5.113985.

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Besset-Lamoine, Claudine. "Le dire à haute voix : une nouvelle approche des textes de Nag Hammadi." In Langage des dieux, langage des démons, langage des hommes dans l'Anquité, 97–119. Turnhout: Brepols Publishers, 2017. http://dx.doi.org/10.1484/m.rrr-eb.5.114834.

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Painchaud, Louis. "« Tu as vu le père et tu deviendras père » (NH II 61, 31). Baptême et divinisation dans l’Évangile selon Philippe et les textes de Nag Hammadi." In JAOC Judaïsme antique et origines du christianisme, 527–44. Turnhout: Brepols Publishers, 2016. http://dx.doi.org/10.1484/m.jaoc-eb.5.109020.

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Lewis, Nicola Denzey. "Nag Hammadi, Gnosticism, Apocrypha:." In Forbidden Texts on the Western Frontier, 132–44. The Lutterworth Press, 2016. http://dx.doi.org/10.2307/j.ctvz0hc01.14.

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"No texts, no history: Nag Hammadi." In Gnosticism and the History of Religions. Bloomsbury Academic, 2022. http://dx.doi.org/10.5040/9781350137721.ch-005.

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"Gnostic Texts (Previously Known)." In Nag Hammadi Bibliography 1970-1994, 129–41. BRILL, 1997. http://dx.doi.org/10.1163/9789004439641_003.

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"II. Other Gnostic Texts (Non-Nag Hammadi)." In Nag Hammadi Bibliography 1995-2006, 55–73. BRILL, 2009. http://dx.doi.org/10.1163/ej.9789004172401.i-262.11.

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Lundhaug, Hugo. "DATING AND CONTEXTUALISING THE NAG HAMMADI CODICES AND THEIR TEXTS:." In Texts in Context, 117–42. Peeters Publishers, 2021. http://dx.doi.org/10.2307/j.ctv1q26nrm.8.

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"Preliminary Material." In Nag Hammadi Texts and the Bible, i—xxii. BRILL, 1993. http://dx.doi.org/10.1163/9789004379886_001.

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