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Journal articles on the topic 'Sethians'

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Published: 4 June 2021

Last updated: 14 February 2022

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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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11

Roukema, Riemer. "The Sethian Figures Micheus and Michar and their Relationship to Micah the Morasthite." Gnosis 2, no. 1 (2017): 1–14. http://dx.doi.org/10.1163/2451859x-12340024.

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In five Sethian texts, the supracelestial powers Micheus and Michar are involved in the baptism of those wishing to be initiated into the salvation that would enable them to ascend to a higher spiritual level. The provenance of these two names is unknown. This paper proposes two hypotheses: first, that Micheus and Michar are corruptions of the name of the biblical prophet Micah the Morasthite (Μιχαίας in the Septuagint and מיכה in Hebrew), and second, that Micheus and Michar may be considered Micah’s supracelestial archetype. In favour of the first hypothesis, other examples of such corruptions in Sethian documents are given: Iesseus Mazareus Iessedekeus for Jesus Ναζωραῖος and δίκαιος, and Setheus for Seth. For the second hypothesis this paper refers to Melchizedek, Jacob, Jezebel, Joel, Malachi, and John the Baptist as other contemporaneous examples of heavenly or supracelestial archetypes of biblical persons. That Micah’s archetype was involved in baptism may have been inspired by the final verses of the book of Micah on casting sins into the depths of the sea, which was interpreted as a reference to baptism.

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12

Turner, John D. "Transgressing Boundaries: Plotinus and the Gnostics." Gnosis 1, no. 1-2 (2016): 56–85. http://dx.doi.org/10.1163/2451859x-12340005.

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An examination of instances of Plotinus’s critique in the first ten chapters of Enneades ii.9, commonly called “Against the Gnostics,” regarding doctrines reflected in the Sethian Platonizing treatises and the Valentinian Tripartite Tractate insofar they may be appropriately considered as transgressions of Platonic metaphysics and of traditional principles of philosophical hermeneutics and etiquette that may or may not merit the designation “countercultural.”

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13

Khan, Samra M., and Aisha Imdad. "Analysis of Typological Evolution ofChini-khanasof the SethiHavelis, Mohalla Sethian, Peshawar." South Asian Studies 27, no. 1 (2011): 75–88. http://dx.doi.org/10.1080/02666030.2011.557259.

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14

Turner, John D. "The Chaldaean Oracles and the metaphysics of the Sethian Platonizing treatises." Zeitschrift für Antikes Christentum 12, no. 1 (2008): 39–58. http://dx.doi.org/10.1515/zac.2008.005.

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15

Mikkola, Martti. "Venymämitat kontinuumimekaniikassa Hillin-Sethin mukaan." Rakenteiden Mekaniikka 50, no. 1 (2017): 1. http://dx.doi.org/10.23998/rm.63299.

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Suhteellinen muodonmuutos kontinuumimekaniikassa voidaan määrittaa usealla tavalla. R. Hill ja B.R. Seth ovat esittäneet yleisen kaavan, jonka mukaan useat suhteellisenmuodonmuutoksen mitat voidaan määrittää. Artikkelissa kyseista kaavaa sovelletaan tavallisimpiin venymämäärittelyihin mukaan lukien H. Henckyn esittämä logaritminen venymä. Myösvenymänopeuksien lausekkeet esitetään. Kuhunkin venymämittaan liittyvä jännitys johdetaan. Sovelluksina tarkastellaan vedettyä sauvaa ja yksinkertaista leikkausta.

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16

Casadio, Giovanni. "La Visione in Marco il Mago e nella Gnosi di Tipo Sethiano." Augustinianum 29, no. 1 (1989): 123–46. http://dx.doi.org/10.5840/agstm1989291/36.

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17

Brankaer, Johanna. "The concept of νoῦς in the “Sethian Platonizing Treatises” of Nag Hammadi". Zeitschrift für Antikes Christentum 12, № 1 (2008): 59–80. http://dx.doi.org/10.1515/zac.2008.006.

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18

Rhee, C. W., L. Talbot, and J. A. Sethian. "Dynamical behaviour of a premixed turbulent open V-flame." Journal of Fluid Mechanics 300 (October 10, 1995): 87–115. http://dx.doi.org/10.1017/s0022112095003624.

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The level-set approach of Osher & Sethian to tracking interfaces is successfully adapted to the simulation of a premixed turbulent open V-flame including the effects of exothermicity and baroclinicity. In accord with experimental observations this algorithm, along with a flame anchoring scheme, predicts flame cusping for a case in which a strong vortex pair interacts with the flame front. The computed velocity and scalar statistics obtained for the turbulent V-flame compare reasonably well with experimental results by Cheng & Shepherd, and demonstrate the importance of flame-generated vorticity in the determination of flame dynamics and product velocity characteristics.

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19

Adamson, Grant. "“I Turned away from the Temple”: Sethian Counterculture in the Apocryphon of John." Gnosis 1, no. 1-2 (2016): 36–55. http://dx.doi.org/10.1163/2451859x-12340004.

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In the myth as well as the frame story of the Apocryphon of John, Sethian conflict with others is narrativized. For instance, Adam and Eve withdraw from the biblical creator just as John turns away from the temple in Jerusalem after an altercation with a Jewish antagonist. The gnostic authors of the text portrayed the creator so negatively that he is incomparable with most demiurgic figures in Platonism, Judaism, and Christianity. Their ignorant, boastful, jealous and apostate Ialdabaoth was shocking to their ancient opponents. And for modern scholars, this countercultural vilification of the creator makes it difficult to categorize the authors of the apocryphon in Platonic, Jewish, or Christian terms.

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20

Brakke, David. "Pseudonymity, Gnosis, and the Self in Gnostic Literature." Gnosis: Journal of Gnostic Studies 2, no. 2 (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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21

Qin, Fuhao. "On: “3-D traveltime compuation using the fast marching method” (J. A. Sethian and A. M. Popovici, GEOPHYSICS, 64, 516–523)." GEOPHYSICS 65, no. 2 (2000): 682. http://dx.doi.org/10.1190/1.1444764.

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The Sethian and Popovici paper “3-D traveltime computation using the fast marching method” that appeared in Geophysics, Vol. 64, 516–523, discussed a method to solve the eikonal equation for first arrival traveltimes which was called the “fast marching” method. The method, as the authors demonstrated, is very fast and stable. However, their method is very similar to the method discussed by F. Qin et al. (1992), entitled “Finite difference solution of the eikonal equation along expanding wavefronts,” Geophysics, Vol. 57, 478–487. F. Qin et al. first proposed the “expanding wavefront” method for solving eikonal equation in the 60th Ann. Internat. Mtg. of the SEG in 1990.

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22

FRANKLIN, JONATHAN B., and JERRY M. HARRIS. "A HIGH-ORDER FAST MARCHING SCHEME FOR THE LINEARIZED EIKONAL EQUATION." Journal of Computational Acoustics 09, no. 03 (2001): 1095–109. http://dx.doi.org/10.1142/s0218396x01000784.

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We present a high-order upwind finite-difference scheme for solving a useful family of first-order partial differential equations, of which the linearized eikonal equation is a member. Fast solutions of the linearized eikonal equation have applications in traveltime tomography and residual migration algorithms. The technique, besides being both accurate and stable, escapes aperture limitations inherent in static marching schemes. We use a time-sequential evaluation method similar to Sethian's Fast Marching strategy to insure causal operator evaluation. We apply our technique to several complex slowness distributions, including the Marmousi model. We also use an adaptation of our technique to compute Cartesian-to-Ray coordinate transforms for the same slowness models.

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23

데이비드 킴. "A Secret Life of Minority: The Sethian Community of Judas in Tchacos Gnostic Literature." Studies in Religion(The Journal of the Korean Association for the History of Religions) 74, no. 3 (2014): 87–120. http://dx.doi.org/10.21457/kars.74.3.201409.87.

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24

Benfield, Camilla TO, David Heymann, Judy MacArthur Clark, AJ Trees, and Babulal Sethia. "We must take a One Health approach to improve pandemic infection control." Veterinary Record 187, no. 9 (2020): e66-e66. http://dx.doi.org/10.1136/vr.m4020.

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The Covid-19 pandemic must serve as a wake-up call to work more collaboratively between medical and veterinary practitioners, biologists and environmentalists say Camilla Benfield, David Heymann, Judy MacArthur Clark, AJ Trees and Babulal Sethia

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25

Jackson, Howard M. "The Origin in Ancient Incantatory "Voces Magicae" of Some Names in the Sethian Gnostic System." Vigiliae Christianae 43, no. 1 (1989): 69. http://dx.doi.org/10.2307/1584440.

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26

Jackson, Howard M. "The Origin in Ancient Incantatory Voces Magicae of Some Names in the Sethian Gnostic System." Vigiliae Christianae 43, no. 1 (1989): 69–79. http://dx.doi.org/10.1163/157007289x00191.

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27

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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28

Muehlberger, Ellen. "Preserving the Divine: ατο- Prefixed Generative Terms and the Untitled Treatise in the Bruce Codex". Vigiliae Christianae 65, № 3 (2011): 311–28. http://dx.doi.org/10.1163/157007211x543040.

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AbstractIn Greek literature from antiquity, there is a set of terms formed from verbs of origination or generation and prefixed with ατο-, which are represented primarily in three types of literature prior to the fifth century: in the surviving fragments from Numenius, in apologetic histories which incorporate oracular statements about first gods, and in the reports about and examples of Sethian literature. By considering the range of transliterated words in the Coptic Untitled Treatise based upon ατο- prefixed generative terms from Greek, we can discern several of the traditions that underlie this text’s multiple, often competing, narratives about the structure and population of the divine world. Many of those traditions are also recorded in apologetic histories, and comparison with these shows that the Untitled Treatise is an example of a different mode of historical writing, one which is preservationist rather than explicitly persuasive.

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29

Sethia, Deepak. "Vertical Sharing and Horizontal Distribution of Federal-Provincial Transfers in Canada, 1983-2018." Canadian Tax Journal/Revue fiscale canadienne 69, no. 1 (2021): 35–82. http://dx.doi.org/10.32721/ctj.2021.69.1.sethia.

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The Canada health transfer (CHT), the Canada social transfer (CST), and the equalization program are the main pillars of intergovernmental transfers in Canada. These transfers aim to address the vertical and horizontal fiscal imbalances that arise within the Canadian federation. This article provides a framework for the decomposition of federal transfers into their vertical and horizontal components. The empirical analysis is carried out for the period 1983-2018, which is divided into seven subperiods for analytical purposes. The results for the most recent subperiod, 2015-2018, show that (1) vertical, horizontal, and surplus transfers account for 74.85, 24.27, and 0.88 percent, respectively, of the total federal transfers; (2) the federal transfers addressed nearly 77 percent of the initial horizontal fiscal inequalities; (3) the equalization program is the primary channel for reducing horizontal fiscal inequalities, accounting for 85 percent of the total horizontal transfers; and (4) the CHT and CST have effectively become a channel for vertical transfers, contributing little toward horizontal equalization. In this context, there is potential for reform in the federal transfer system. The author suggests that vertical fiscal imbalances could be reduced by transferring tax points to provinces instead of providing specific-purpose transfers. The author also argues that immediate reforms are required in the fiscal stabilization program to address the concerns of oil-producing provinces that face a revenue shortfall because of the decline in oil prices.

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30

Edwards, M. J. "Apocalypse of the Alien God: Platonism and the Exile of Sethian Gnosticism. By DYLAN M. BURNS." Journal of Theological Studies 65, no. 2 (2014): 724–26. http://dx.doi.org/10.1093/jts/flu117.

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31

Goehring, James E. "Apocalypse of the Alien God: Platonism and the Exile of Sethian Gnosticism by Dylan M. Burns." Journal of Early Christian Studies 23, no. 2 (2015): 323–25. http://dx.doi.org/10.1353/earl.2015.0021.

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32

Pratscher, Wilhelm. "Judas Iskariot im Neuen Testament und im Judasevangelium." Novum Testamentum 52, no. 1 (2010): 1–23. http://dx.doi.org/10.1163/004810010x12577565604053.

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AbstractThe Gospel of Judas is an interesting document, which completes our knowledge of (especially) the Sethianic gnosis. This is, on the one side, a contribution to the history of Christianity in the 2nd century, which shows a growing of the picture of Judas from Irenaeus, Haer. 1.31.1 to the Codex Tchacos. But on the other side, we can also better understand the historic Judas and (somehow) the presuppositions of the death of Jesus. All in all, the Gospel of Judas enables us (despite all ambivalence) to get a new and more differentiated impression of Judas in comparison to the canonical tradition.

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33

MacKay, R. S. "Level Set Methods. By J. A. Sethian. Cambridge University Press, 1996. 218 pp. ISBN 052187202 9. £27.95." Journal of Fluid Mechanics 345 (August 25, 1997): 412–13. http://dx.doi.org/10.1017/s002211209722639x.

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34

DeConick, April. "Apocalypse of the Alien God: Platonism and the Exile of Sethian Gnosticism, written by Dylan M. Burns." Vigiliae Christianae 69, no. 4 (2015): 447–51. http://dx.doi.org/10.1163/15700720-12341235.

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35

Burns, Dylan. "Apophatic Strategies in Allogenes (NHC XI, 3)." Harvard Theological Review 103, no. 2 (2010): 161–79. http://dx.doi.org/10.1017/s0017816010000532.

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Despite decades of research, it remains surprisingly difficult to identify the origins of the works preserved in the hoard of Coptic manuscripts discovered at Nag Hammadi in 1945. Even as unearthed “Gnostic” gospels continue to make headlines, many academics repent intoning these old, fiery heretics, and some have even called for an all-out dispensation of the term “Gnosticism.”2 Yet a felicitous piece of external evidence seems to offer a more stable foundation for identifying the date and sectarian provenance of several of the most difficult works discovered at Nag Hammadi, the so-called “Platonizing” treatises of the “Sethian school” of Gnosticism.3 Porphyry, the top pupil of the Neoplatonic philosopher Plotinus (third century C.E.), remarks that, there were in his [Plotinus's] time Christians of many kinds, and especially certain heretics who based their teachings on the ancient philosophy. They were followers of Adelphius and Aculinus, who possessed a lot of writings by Alexander the Libyan, Philocomus, Demostratus and Lydus, and also brandished apocalyptic works of Zoroaster, Zostrianus, Nicotheus, Allogenes, Messus and others of that kind.4

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Roig Lanzillotta, Lautaro. "Spirit, Soul and Body in Nag Hammadi Literature: Distinguishing Anthropological Schemes in Valentinian, Sethian, Hermetic and Thomasine Texts." Gnosis 2, no. 1 (2017): 15–39. http://dx.doi.org/10.1163/2451859x-12340025.

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A close analysis of the views on man in the Nag Hammadi texts reflects that the tripartite pattern distinguishing three elements in the human being (intellect or spirit, soul and body), even if majoritarian, is not the only one at work in the corpus: there is also a group of texts reflecting rather a bipartite scheme discriminating between soul and body only. Irrelevant though it may seem, this difference is seminal, since it not only implies a different psychology, or theory of the soul, but also a different cosmology, which in its turn also involves a dissimilar soteriology or theory concerning man’s salvation. The present study, the first in a series of five, provides a first and general approach that intends to establish the existence of these two differentiated anthropological patterns in the Nag Hammadi corpus. Following studies will offer a more detailed and separate analysis of the textual evidence, assessing the anthropological frameworks behind the different textual groups allegedly found in the corpus, namely the Valentinian, Sethian, Hermetic and Thomasine texts.

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37

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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SCHENKE ROBINSON, Gesine. "The Relationship of the Gospel of Judas to the New Testament and to Sethianism." Journal of Coptic Studies 10 (December 31, 2008): 63–98. http://dx.doi.org/10.2143/jcs.10.0.2030847.

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Burridge, Claire. "Sethina Watson, On Hospitals: Welfare, Law, and Christianity in Western Europe, 400-1320." Social History of Medicine 34, no. 2 (2021): 674–76. http://dx.doi.org/10.1093/shm/hkab017.

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Luttikhuizen, Gerard. "Tuomas Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence." Vigiliae Christianae 66, no. 4 (2012): 434–39. http://dx.doi.org/10.1163/157007212x641149.

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SCHENKE ROBINSON, G. "Sethianism and the Doctrine of Creation in a Partially Restored Coptic Codex (Papyrus Berolinensis 20 915)." Le Muséon 113, no. 3 (2000): 239–62. http://dx.doi.org/10.2143/mus.113.3.519358.

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Pearson, Birger A. "Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence - By Tuomas Rasimus." Religious Studies Review 36, no. 2 (2010): 154. http://dx.doi.org/10.1111/j.1748-0922.2010.01427_29.x.

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Jackson, Howard M. "The Seer Nikotheos and His Lost Apocalypse in the Light of Sethian Apocalypses From Nag Hammadi and the Apocalypse of Elchasai." Novum Testamentum 32, no. 3 (1990): 250–77. http://dx.doi.org/10.1163/156853690x00106.

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Skelton, David A. "Angels among us? The Watchers myth and angelology in Ephrem’s Commentary on Genesis and the Ethiopic tradition." Journal for the Study of the Pseudepigrapha 29, no. 1 (2019): 12–27. http://dx.doi.org/10.1177/0951820719875716.

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This study examines the euhemeristic interpretation of Genesis 6:1–4 as it appears in Ephrem of Nisibis’ Commentary on Genesis and its influence on Syriac and Ethiopic commentary traditions. I suggest that Ephrem’s attempt to mitigate the angelic interpretation of Genesis 6 ironically mirrors his own angelology. The distinctive components he adds to the Watchers myth (different geography, diet, and bodies) are central virtues in Ephrem’s attempt to make virginity and monasticism ideals for all Christians. For Ephrem, the angels are paradigms of these ideals, and those who achieve them become equal to the angels. Surprisingly, these distinctive components reappear in the Ethiopian commentary tradition on Genesis ( andemta), but unlike Ephrem, the andemta makes the equation of Sethites with angels and monks quite explicit. Overall, this analysis between Ephrem and the andemta reveals the influence of Syriac interpretation on the Ethiopian commentary tradition as well as the centrality of angelology in the Sethite reading of Genesis 6:1–4.

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Edwards, M. J. "Paradise Reconsidered in Gnostic Mythmaking. Rethinking Sethianism in the Light of the Ophitic Evidence. By TUOMAS RASIMUS." Journal of Theological Studies 62, no. 1 (2011): 346–49. http://dx.doi.org/10.1093/jts/flr049.

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Burns, Dylan M. "Christen und Sethianer: Ein Beitrag zur Diskussion um den religionsgeschichtlichen Begriff der Gnosis, written by Herbert Schmid." Vigiliae Christianae 73, no. 3 (2019): 333–39. http://dx.doi.org/10.1163/15700720-12341377-01.

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Hong, Tzung-Pei, Tzu-Ting Wang, and Shyue-Liang Wang. "A Fuzzy CDS-based Scheduling Algorithm for More Than Two Machine Centers." Journal of Advanced Computational Intelligence and Intelligent Informatics 5, no. 4 (2001): 239–45. http://dx.doi.org/10.20965/jaciii.2001.p0239.

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In simple flow shop problems, each machine operation center includes just one machine. If at least one machine center includes more than one machine, the scheduling problem becomes a flexible flow-shop problem. Flexible flow shops can thus be thought of as generalizations of simple flow shops. In Ref.14), we have demonstrated how fuzzy concepts can easily be used in the Sriskandarajak and Sethi’s algorithm for managing uncertain scheduling on two-machine centers. This paper extends application to fuzzy flexible flow-shops with more than two machine centers. A new fuzzy heuristic flexible flowshop scheduling algorithm is then designed since optimal solutions seem unnecessary for uncertain environments. We first use fuzzy LPT algorithm to allocate jobs into the groups and then use the fuzzy CDS algorithm to deal with sequencing the tasks. The proposed method thus provides a flexible way to more fit real world applications.

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Tite, Philip. "Theoretical Challenges in Studying Religious Experience in Gnosticism." Bulletin for the Study of Religion 42, no. 1 (2013): 8–18. http://dx.doi.org/10.1558/bsor.v42i1.8.

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Several theoretical impediments face the ancient historian who wishes to embark on the study of religious experience within ancient cultures. While many of these difficulties face other religious studies scholars, the historical quality compounds these challenges. This paper explores several of these theoretical difficulties with a specific focus on the Valentinian, Sethian, and other so-called “Gnostic” groups in late antiquity. Specifically, the study of religious experience tends to give privileged interpretative position to insiders (evoking the etic/emic problem) and psychological analyses due to the “personal” or “individual” quality of such experiences (typified by perennialist approaches) (Otto, Wach, Eliade, Smart), or, following James and Jung, focus on the initial charismatic moment’s effect upon subsequent social structures. In contrast to such tendencies I suggest, by building on Fitzgerald’s lead in the Guide to the Study of Religion and largely agreeing with constructivist approaches, that we re-direct our focus toward the external social forces at play that discursively facilitate, shape, and direct experiential moments within the confines of social identity construction. This article builds on attachment theory from social psychology. Such analysis will allow us to better appreciate the experiential aspects of “Gnosticism” while appreciating the individual, communal, and (most importantly) discursive quality of the intersection of the individual and communal. Specific examples of such social facilitation will be briefly explored from Nag Hammadi, where ritual, narrative, and mythological discourse function to enable, and thereby define, religious experience.

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Dow, Douglas. "A Note on Psychological Distance and Export Market Selection." Journal of International Marketing 8, no. 1 (2000): 51–64. http://dx.doi.org/10.1509/jimk.8.1.51.19563.

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The concept of psychological distance, or psychic distance, was first proposed by Beckerman (1956) and later popularized by Johanson and Vahlne (1977) . However, efforts to test the impact of psychological distance on export market selection have been sporadic and flawed. The author calibrates a single-item indicator of psychological distance using an independent panel of experts. The predictive ability of the resulting instrument is then tested on the order in which Australian exporters select their first five foreign markets. The author then compares this instrument with three other scales that are commonly employed as indicators of psychological distance. Scales based on Sethi's (1971) and Hofstede's (1980) work prove to be inferior predictors of early market selection. Geographic distance is found to be a significant predictor, but its effect is largely independent of psychological distance. The author also explores the dynamic nature of psychological distance. The impact of psychological distance on market selection appears to decrease substantially after the first market entry decision but remains a significant predictor.

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Jackson, Richard Robert. "Reali-Forster et al.'s Gilled Endotracheal Tube is a Modification of Miller and Sethi's Old Design." Anesthesiology 85, no. 3 (1996): 690. http://dx.doi.org/10.1097/00000542-199609000-00041.

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