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Academic literature on the topic 'Sethians'

Author: Grafiati

Published: 4 June 2021

Last updated: 14 February 2022

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Journal articles on the topic "Sethians"

1

Dobkowski, Mariusz. "The figure of Sethel in the Medinet Madi Manichaean Writings: A result of the influence of the Gnostic Sethianism? Observations on Manichaeism as a religious system." U Schyłku Starożytności : studia źródłoznawcze, no. 17/18 (April 2, 2020): 39–60. http://dx.doi.org/10.36389/uw.uss.18-19.1.2.

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In the Manichaean Coptic Psalm-Book (c. ad 400) we find a hymn (PsB 144.1–146.13) addressed to Sethel/Seth. Hence, a French scholar, André Villey, titled it Hymne à Seth. This is an interesting work, since the biblical figure of Seth is the eponym of one of the two most important movements of Gnosticism, namely Sethianism. In my paper, firstly, I study the characteristics of the figure of Sethel/Seth in the Manichaean writings from Medinet Madi; secondly, I examine whether, as for Sethel/Seth, we can talk about the influence the Sethians on ‘the religion of Light’ or, on the contrary, whether his figure in the Manichaean writings was an original, Manichaean, reinterpretation. Finally, this analysis allows us to draw two important conclusions regarding Manichaeism as a religious system. The first of them is that the Manichaeans drew on a broad base of Judaeo-Christian literature, not only from Gnostic Sethianism. The other is that Manichaeism caused external figures such as Seth/Sethel to lose some of their characteristics in the process of being adapted to the needs of the mentioned religion.

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2

Turner, John. "The Gnostic Sethians and Middle Platonism: Interpretations of the Timaeus and Parmenides." Vigiliae Christianae 60, no. 1 (2006): 9–64. http://dx.doi.org/10.1163/157007206775567898.

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AbstractOne may construe the Sethian Gnostic picture of the world and its origins as an interpretation of the biblical protology of the book of Genesis in the light of the Platonic distinction between an ideal, exemplary realm of eternal stable being and its more or less deficient earthly and changeable copy, in which the principal Platonic dialogues of reference are the Timaeus and the Parmenides. Various Sethian treatises offer us accounts of the origin and generation of both these realms; while their portrayal of the origin and deployment of the earthly realm is unmistakably influenced by their readings of Plato's Timaeus, their account of the origin and deployment of the ideal realm is noticeably influenced by readings of Plato's Parmenides. This article attempts to show that the shift from the Timaeus as the primary Platonic dialogue of reference for the Middle Platonic thought of the first two centuries to the Parmenides as the primary dialogue of reference for the emerging Neoplatonism of the third century is also visible in the Sethian treatises. In mid- to later second-century Sethian treatises, the cosmology of the Timaeus serves as an exegetical template to interpret the Genesis protology, but with the turn to the third century, the Sethian trestises that circulated in Plotinus' circle have abandoned all interest in the Genesis protology in favor of a theology of transcendental ascent.

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3

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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4

Luttikhuizen, Gerard P. "Sethianer?" Zeitschrift für Antikes Christentum 13, no. 1 (2009): 76–86. http://dx.doi.org/10.1515/zac.2009.08.

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5

Attridge, Harold W. "Valentinian and Sethian Apocalyptic Traditions." Journal of Early Christian Studies 8, no. 2 (2000): 173–211. http://dx.doi.org/10.1353/earl.2000.0021.

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6

Burns, Dylan M. "Sethian Crowns, Sethian Martyrs? Jewish Apocalypses and Christian Martyrs in a Gnostic Literary Tradition." Numen 61, no. 5-6 (2014): 552–68. http://dx.doi.org/10.1163/15685276-12341342.

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The predominant image of the crown is among the most baffling features of several, difficult Gnostic apocalypses, recensions of which we know to have been controversial in the school of the Neoplatonic philosopher Plotinus (ca. 263c.e.). In these “Sethian” apocalypses, recovered from Nag Hammadi (Upper Egypt) in 1945, crowns adorn heavenly beings, and are donned by seers during their celestial voyages. It is clear they are significant in this literature, but scholarship has yet to answer how, and why. First, while these crowns are relatively common in the “Sethian Gnostic” literature, they are notably absent from the Hellenic philosophical tradition which also informs the apocalypses in Plotinus’ school. The abundance of crown-imagery, however, in contemporary Jewish and Christian apocalypses thus serves as evidence of a Judeo-Christian background for this “Platonizing” Sethian literature, even if it is replete with Neoplatonic jargon instead of references to Jesus of Nazareth. Secondly, the crowns seem to indicate a state of glorification and deification derivative from ancient Jewish tradition concerning the possibility of recovering the primordial glory of humanity, often phrased as becoming an angel. Thirdly, Plotinus’ Christian Gnostic opponents may have seen these crowns differently — as indicative of the glory of martyrdom, reminding us that this early confrontation between Hellenic and Christian Gnostic philosophers followed on the heels of the Decian and Valerianic persecutions.

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7

Tite, Philip L., and John D. Turner. "Sethian Gnosticism and the Platonic Tradition." Journal of Biblical Literature 123, no. 3 (2004): 580. http://dx.doi.org/10.2307/3268063.

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8

Scott, Alan B. "Churches or Books?: Sethian Social Organization." Journal of Early Christian Studies 3, no. 2 (1995): 109–22. http://dx.doi.org/10.1353/earl.0.0030.

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9

Mazur, Zeke. "Forbidden Knowledge: Cognitive Transgression and “Ascent Above Intellect” in the Debate Between Plotinus and the Gnostics." Gnosis 1, no. 1-2 (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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10

Lane, M. "Review: Sethian Gnoticism and the Platonic Tradition." Journal of Theological Studies 54, no. 2 (2003): 877–78. http://dx.doi.org/10.1093/jts/54.2.877-a.

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