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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 ...
Heracleon, Fragments from his Commentary on the Gospel of John, mentioned in Origen (Commentary on the Gospel of John) Naassene Fragment mentioned in Hippolytus (Ref. 5.7.2–9). Ophite Diagrams mentioned in Celsus and Origen; Ptolemy's Commentary on the Gospel of John Prologue, mentioned in Irenaeus. [2] Ptolemy's Letter to Flora, mentioned in ...
Menard produced a summary of the academic consensus in the mid-1970s that stated that the gospel was probably a very late text written by a Gnostic author, thus having very little relevance to the study of the early development of Christianity.
Page from the Gospel of Judas Mandaean Beth Manda in Nasiriyah, southern Iraq, in 2016, a contemporary-style mandi. Gnosticism (from Ancient Greek: γνωστικός, romanized: gnōstikós, Koine Greek: [ɣnostiˈkos], 'having knowledge') is a collection of religious ideas and systems that coalesced in the late 1st century AD among early Christian sects.
Unlike the canonical gospels, this gospel does not contain an account of Jesus' life or teaching. It does contain insights concerning the resurrected Jesus' 40-day ministry. [citation needed] This gospel, like some other gnostic texts, can be interpreted as proclaiming predestination. [citation needed] One section states:
The Gospel of Judas is a non-canonical Gnostic gospel. The content consists of conversations between Jesus and Judas Iscariot . Given that it includes late 2nd-century theology, it is widely thought to have been composed in the 2nd century (prior to 180 AD) by Gnostic Christians. [ 1 ]
The Gospel of Philip is a non-canonical Gnostic Gospel dated to around the 3rd century but lost in medieval times until rediscovered by accident, buried with other texts near Nag Hammadi in Egypt, in 1945. [1] The Gospel is not accepted as canonical by the Christian church.
Scholars also say that the fifth-century Coptic version of the Gospel is part of the Berlin Codex along with the Apocryphon of John and The Sophia of Jesus Christ which are typically viewed as Gnostic texts; however, while many scholars take for granted the Gnostic character of the Gospel of Mary, the Gnostic beliefs concerning creation theory ...
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