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This is the third volume of the immensely useful "Nag Hammadi Bibliography," the first volume of which covered 1948a "1969 and was the first publication in the Nag Hammadi Studies series. The second volume covered 1970a "1994. This third volume provides a complete integration of Supplements II/1a "II/8 to the Bibliography as published in "Novum Testamentum" 1998a "2008, with additions and corrections. This latest update contains 3,063 entries, with the set of three volumes containing 11,580 entries. Nag Hammadi and Gnostic studies continue to be of critical importance for the study of ancient religions in the Graeco-Roman world and for the study of the world of early Christianity, and the present bibliography provides an indispensable reference tool for work in these fields.
This is the third volume of the immensely useful Nag Hammadi Bibliography, the first volume of which covered 1948–1969 and was the first publication in the Nag Hammadi Studies series. The second volume covered 1970–1994. This third volume provides a complete integration of Supplements II/1–II/8 to the Bibliography as published in Novum Testamentum 1998–2008, with additions and corrections. This latest update contains 3,063 entries, with the set of three volumes containing 11,580 entries. Nag Hammadi and Gnostic studies continue to be of critical importance for the study of ancient religions in the Graeco-Roman world and for the study of the world of early Christianity, and the present bibliography provides an indispensable reference tool for work in these fields.
This is a sequel to the immensely useful "Nag Hammadi Bibliography 1948-1969," which was the first volume to appear in the Nag Hammadi Studies series. The volume provides a complete integration of Supplements I-XXIV to the "Bibliography" as published in "Novum Testamentum" 1971-1997, with additions and corrections. In total the update contains over 6092 entries. Nag Hammadi and Gnostic studies continue to be of critical importance for the study of ancient religions in the Graeco-Roman world and for the study of the world of early Christianity, and the present bibliography provides an indispensable reference tool for work in these fields.
The discoveries of Coptic books containing “Gnostic” scriptures in Upper Egypt in 1945 and of the Dead Sea Scrolls near Khirbet Qumran in 1946 are commonly reckoned as the most important archaeological finds of the twentieth century for the study of early Christianity and ancient Judaism. Yet, impeded by academic insularity and delays in publication, scholars never conducted a full-scale, comparative investigation of these two sensational corpora—until now. Featuring articles by an all-star, international lineup of scholars, this book offers the first sustained, interdisciplinary study of the Dead Sea Scrolls and the Nag Hammadi Codices.
An examination of Gnostic religion in Late Antiquity within its historical and religious context, using Greek, Latin and Coptic sources.
This book provides a survey and critical assessment of the doctrine of universal salvation in contemporary western theology within the context of the historic development of the doctrine.
The volume contains a critical review of data, results and open problems concerning the principal Greek and Coptic majuscule bookhands, based on previous research of the author, revised and updated to offer an overview of the different graphic phenomena. Although the various chapters address the history of different types of scripts (i.e. biblical majuscule, sloping poitend majuscule, liturgical majuscule, epigraphic and monumental scripts), their juxtaposition allows us to identify common issues of the comparative method of palaeography. From an overall critical assessment of these aspects the impossibility of applying a unique historical paradigm to interpret the formal expressions and the history of the different bookhands comes up, due to the fact that each script follows different paths. Particular attention is also devoted to the use of Greek majuscules in the writing of ancient Christian books. A modern and critical awareness of palaeographic method may help to place the individual witnesses in the context of the main graphic trends, in the social and cultural environments in which they developed, and in a more accurate chronological framework.
Mysticism and esotericism are two intimately related strands of the Western tradition. Despite their close connections, however, scholars tend to treat them separately. Whereas the study of Western mysticism enjoys a long and established history, Western esotericism is a young field. The Cambridge Handbook of Western Mysticism and Esotericism examines both of these traditions together. The volume demonstrates that the roots of esotericism almost always lead back to mystical traditions, while the work of mystics was bound up with esoteric or occult preoccupations. It also shows why mysticism and esotericism must be examined together if either is to be understood fully. Including contributions by leading scholars, this volume features essays on such topics as alchemy, astrology, magic, Neoplatonism, Kabbalism, Renaissance Hermetism, Freemasonry, Rosicrucianism, numerology, Christian theosophy, spiritualism, and much more. This Handbook serves as both a capstone of contemporary scholarship and a cornerstone of future research.
The people we’ve come to call gnostics were passionate advocates of the view that salvation comes through knowledge and personal experience, and their passion shines through in the remarkable body of writings they produced over a period of more than a millennium and a half. Willis Barnstone and Marvin Meyer have created a translation that brings the gnostic voices to us from across the centuries with remarkable power and beauty—beginning with texts from the earliest years of Christianity—including material from the Nag Hammadi library—and continuing all the way up to expressions of gnostic wisdom found within Islam and in the Cathar movement of the Middle Ages. The twenty-one texts included here serve as a compact introduction to Gnosticism and its principal ideas—and they also provide an entrée to the pleasures of gnostic literature in general, representing, as they do, the greatest masterpieces of that tradition.
David Creech explores at length the Apocryphon of John's ambivalent treatment of the Jewish and Christian scriptures. Although Moses is explicitly corrected at five points in the text, Genesis' account of creation is nonetheless the basis for the Apocryphon's cosmogony and anthropogony. Its uneven treatment of the biblical text is the result of a dispute between the authors of the Apocryphon and other early Catholics. At the earliest stage of the text the Christians who wrote and read the Apocryphon worshiped alongside other early catholic Christians without any sense of contradiction or inconsistency. The key shift in the Apocryphon occurred after Irenaeus of Lyons' assault on "Knowledge Falsely So-Called." In response to his concerted effort to bring the church under the authority of early catholic bishops, the framers inserted corrections to Moses. The corrections are primarily rhetorical and used to refute early catholic identity markers.