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This monograph represents a critical juncture in Thomas studies since it dispels the belief that the Gospel of Thomas originates from gnostic traditions. Rather, Jewish mystical and Hermetic origins are proposed and examined. Following this analysis, the anthropogony and soteriology of Thomas are discussed. The Thomasites taught that they were the elect children of the Father, originating from the Light. The human, however, became unworthy of these luminous beginnings and was separated from the divine when Adam sinned. Now he must purify himself by leading an encratite lifestyle. He is to ascend into heaven, seeking a visio dei which will transform him into his original immortal state and grant him citizenship in the Kingdom.

Aanschouwing Gods [Zaligmakende ] --- Ascension de l'âme --- Ascension of the soul --- Beatific vision --- Dieu--Vision béatifique --- God--Beatific vision --- God--Zaligmakende aanschouwing --- Hemelvaart van de ziel --- Visio Dei beatifica --- Vision [Beatific ] --- Vision [Beatific] --- Vision béatifique de Dieu --- Zaligmakende aanschouwing Gods --- Mysticism --- Ascension of the soul. --- Beatific vision. --- Judaism. --- Gospel of Thomas (Coptic Gospel) --- Criticism, interpretation, etc. --- 229*411 --- -Dark night of the soul --- Mystical theology --- Theology, Mystical --- Spiritual life --- Negative theology --- Vision, Beatific --- Heaven --- Soul --- Evangelie van Thomas. Koptisch evangelie van Thomas --- Judaism --- -Evangelie van Thomas. Koptisch evangelie van Thomas --- 229*411 Evangelie van Thomas. Koptisch evangelie van Thomas --- -Vision, Beatific --- Dark night of the soul --- Bible. --- Evangelie van Thomas (Coptic Gospel) --- Evangelium Thomae Copticum --- Thomas-Evangelium (Coptic Gospel) --- Toma Pogŭmsŏ (Coptic Gospel) --- Gospel of Thomas (Coptic gospel) --- Criticism, interpretation, etc --- Mysticism - Judaism.

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"Can a textbook be the culmination and pinnacle of a life's work? We often think of textbooks as summaries of a field of study, rehearsals of old material that expose students to the history of research, not as reconfigurations that challenge the way we have been doing things. But that is what this textbook is. It comes out of my own thirty-year career of teaching, studying, and writing as a woman concerned with the way that narratives about our past - religious or otherwise - are often constructed to keep certain people in power, to authenticate and legitimize their dominance, and to justify the marginalization of people who differ from them. When I first started to teach Biblical Studies, I was young and did not understand this yet. If someone would have told me this when I was in my twenties, I probably would have resisted this idea. I had not yet experienced being a woman professor peering through the glass ceiling. I had not yet experienced working in a field almost completely dominated by male voices, colleagues, and publications. So when I started on my career path, I ran fairly typical courses in the New Testament, Jesus and the Gospels, and the History and Literature of Early Christianity from Paul to Augustine. I used the standard textbooks written by my male peers and supplemented with other readings to fill in the gaps. But as the years passed and I became more exposed to the expansive literature that the early Christians left behind, I began to question why the field of Biblical Studies organizes itself into Old and New Testaments (or the Hebrew Bible and the Christian Testament) and quarantines this "authentic" and "historical" literature from the rest of the writings produced by early Christians. I became less and less certain about the way that scholars argued and maintained this quarantine by dating the composition of the New Testament literature to the first century and all other literature (with the exception of perhaps The Didache) to the second-century. It was not long before I began to realize that, for much of the New Testament, this early dating is a fantasy and a fallacy. As I studied various scholarly treatments of individual texts, I came to terms with the fact that the Pastoral Epistles (1 and 2 Timothy and Titus), the Catholic letters (James, 1 and 2 Peter, and Jude), Hebrews, and even Luke-Acts are most certainly second-century texts (ca. 130-150 CE). Then there is the matter of Marcion, Valentinus, Basilides, Carpocrates, Hermas, Ignatius, and Polycarp, all Christians active in the same decades (130-150 CE), sometimes in the same locations (Rome, Alexandria, Asia Minor, and Antioch). Suddenly my picture of the New Testament was not so simple. I saw entanglement, not quarantine"--

Church history --- Christianity and culture --- History

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This book contains the proceedings from the Codex Judas Congress, the first international conference held to discuss the newly-restored Tchacos Codex. Given that the Tchacos Codex is a newly-conserved ancient book of Christian manuscripts which had yet to be discussed collaboratively by a body of scholars, the research conducted and published within this book by the members of the Codex Judas Congress is nothing less than a landmark in Gnostic studies. Scholars address issues of identity and community, portraits of Judas, astrological lore, salvation and praxis, text and intertext, and manuscript matters. Although the contributions show a variety of interpretations of the Tchacos texts, several points of agreement emerge, including the assessment that the Codex belonged to early Christians in conflict with other Christians who belonged to the apostolic or conventional church. Contributors include: Grant Adamson, Johanna Brankaer, Fernando Bermejo Rubio, Serge Cazelais, April D. DeConick, Ismo Dunderberg, Niclas Förster, Wolf-Peter Funk, Simon Gathercole, Matteo Grosso, Lance Jenott, Karen King, Nicola Denzey Lewis, Alastair Logan, Antti Marjanen, Marvin Meyer, Elaine Pagels, Birger A. Pearson, Pierluigi Piovanelli, James M. Robinson, Gesine Schenke Robinson, Kevin Sullivan, Franklin Trammel, Johannes van Oort, Bas van Os, Louis Painchaud, Tage Petersen, John D. Turner, and Gregor Wurst.

Gospel of Judas --- Codex Tchacos --- Criticism, interpretation, etc. --- 273.21 --- Manicheïsme --- -Codex Tchacos --- -Tchacos Codex --- Codex Judas --- Judas Codex --- Bible. --- Gospel of Judas Iscariot --- Peuaggelion Nioudas --- Secret book of Judas of Kerioth --- Secret Gospel of Judas of Kerioth --- -Criticism, interpretation, etc. --- -273.21 --- 273.21 Manicheïsme --- -Gospel of Judas --- -Gnosticism --- Judas Iscariot --- Judas Iscariote --- Yehudah ish-Ḳeriyot --- Giuda Iscariota --- Yahūdhā al-Iskhariyūṭī --- Judas Iskariot --- Iuda Iskariot --- Tchacos Codex --- Gnosticism --- Judasz Iskariota

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This volume brings together a rich and varied collection of essays by Gilles Quispel (1916-2006), Professor of the History of the Early Church at Utrecht University from 1951 until his retirement in 1983. During his illustrious career, Professor Quispel was also visiting Professor at Harvard University in 1964/65, and visiting Professor at the Catholic University of Leuven from 1969 until 1974. The fifty essays collected in this volume testify to most of the prominent themes from Professor Quispel’s scholarly career: the writings of the Nag Hammadi library in general and the Gospel of Thomas in particular; Tatian’s Diatessaron and its influences; the Hermetica ; Mani and Manichaeism; the Jewish origins of Gnosticism; and Gnosis and the future of Christianity. This volume also makes a number of his less known earlier publications (mainly presented under the heading ‘Catholica’) available to the international community. Until shortly before he died, Professor Quispel remained active in his study of the Gospel of Thomas . He had been one of the first to acquire the Coptic text of the Gospel of Thomas , of which he published the first translation in 1959 and his final translation in 2005. He was also active in researching the Diatessaron , and Valentinus ‘the Gnostic’. One of his most recent essays – published for the first time in this volume – is on ‘the Muslim Jesus.’

Gnosticism. --- Judaism. --- 273.1 BASILIDES --- 273.1 BASILIDES Gnosis. Gnosticisme--BASILIDES --- Gnosis. Gnosticisme--BASILIDES --- Jews --- Religions --- Semites --- Religion --- Catholic Church. --- Church of Rome --- Roman Catholic Church --- Katholische Kirche --- Katolyt︠s︡ʹka t︠s︡erkva --- Römisch-Katholische Kirche --- Römische Kirche --- Ecclesia Catholica --- Eglise catholique --- Eglise catholique-romaine --- Katolicheskai︠a︡ t︠s︡erkovʹ --- Chiesa cattolica --- Iglesia Católica --- Kościół Katolicki --- Katolicki Kościół --- Kościół Rzymskokatolicki --- Nihon Katorikku Kyōkai --- Katholikē Ekklēsia --- Gereja Katolik --- Kenesiyah ha-Ḳatolit --- Kanisa Katoliki --- כנסיה הקתולית --- כנסייה הקתולית --- 가톨릭교 --- 천주교 --- Gnosticism --- Judaism --- Catholic Church --- Église catholique. --- Église catholique --- Cults --- Gnosis --- Judentum --- Katholizismus