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Republic by Plato – The original is not Gnostic, but the Nag Hammadi library version is heavily modified with then-current Gnostic concepts. The Discourse on the Eighth and Ninth – a Hermetic treatise; The Prayer of Thanksgiving (with a hand-written note) – a Hermetic prayer; Asclepius 21–29 – another Hermetic treatise; Codex VII: The ...
The Apocryphon of James, [1] also called the Secret Book of James [2] [3] or the Apocryphal Epistle of James, [4] [5] is a Gnostic epistle. [1] [4] It is the second tractate in Codex I of the Nag Hammadi library.
"Fragment G", which Clement of Alexandria (Stromateis 6.52.3-4) related to "On Friends", asserts that there is shared matter between Gnostic Christian material, and material found in "publicly available books"; which is the result of "the law that is written in the [human] heart". Layton relates this to GTr 19.34 − when Jesus taught, "in ...
The Gospel of Thomas, it is often claimed, has some gnostic elements but lacks the full gnostic cosmology. However, even the description of these elements as "gnostic" is based mainly upon the presupposition that the text as a whole is a "gnostic" gospel, and this idea itself is based upon little other than the fact that it was found along with ...
The Holy Book of the Great Invisible Spirit, also known as the Coptic Gospel of the Egyptians, [1] [2] is a Sethian Gnostic text found in Codices III and IV of the Nag Hammadi library. The text describes the origin of three powers: the Father, the Mother, and the Son, who came forth from the great invisible Spirit.
The Gnostic Apocalypse of Peter, also known as the Coptic Apocalypse of Peter and Revelation of Peter, is the third tractate in Codex VII of the Nag Hammadi library. The work is associated with Gnosticism , a sect of early Christianity , and is considered part of the New Testament apocrypha and a work of apocalyptic literature .
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The Gospel of Eve is an almost entirely lost text from the New Testament apocrypha, which may be the same as the also lost Gospel of Perfection.. The only known content from it are a few quotations by Epiphanius (Panarion, 26), [1] a church father who criticised how the Borborites used it to justify free love, by practicing coitus interruptus and eating semen as a religious act.