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: “Friend of the Luminaries.” 13 Yohannan: “Great Ban”; Schubert: “Great Architect”; Reeves: “Great Ban.” 14 Payne-Smith states that is normally feminine “except when used of the Holy Spirit” (533b), which reflects a theologically motivated interpretation of grammar. The Manichaean Living Spirit, rooted

In: Pentadic Redaction in the Manichaean Kephalaia
Author: Luigi Cirillo

false to think that sins can be redeemed through baptism in impure water.33 Probably this polemic was directed against a Jewish baptismal sect, and quite likely it was directed towards the Elchasaites and their ancestors.34 The meaning of “living water” and “water springing up for eternal life” ( Jn

In: New Light on Manichaeism

you are looking forward to has come, but you don’t know it.” Note again the theme of true ‘life’ and ‘death.’ A bit earlier, in Gos. Thom. 11, Jesus tells his audience, “This heaven will pass away. The dead are not alive, and the living will not die.” Statements made by Jesus about the world elsewhere

In: Thomasine Traditions in Antiquity
Author: Mattias Brand

of Manichaeanness in everyday life reveals details that challenge previous reconstructions of Manichaeans as a well-defined religious group (even characterized as “sectarian”) that engaged in mission work, experienced persecution, and claimed a reified Christian identity in competition with other

Open Access
In: Religion and the Everyday Life of Manichaeans in Kellis

) beauty.3 It is unclear whether or not these five qualities are related to the Five Vital Powers found in a Middle Persian fragment attributed to the Shabuhragan by Hutter4 and discussed by Polotsky5 from Sogdian fragment M 14, which list 1) life, 2) power, 3) light, 4) beauty, and 5) fragrance as five

In: Pentadic Redaction in the Manichaean Kephalaia
Authors: G. Quispel and J. Van Oort

intellectuals the infl uence of Arthur Schopenhauer was paramount. It gave them the opportunity to interpret music as a profound revelation and not to take natural science seriously. According to Schopenhauer consciousness creates the world and life creates con- sciousness. That, however, is the real evil

In: Gnostica, Judaica, Catholica. Collected Essays of Gilles Quispel
Author: Tite

second- and third-century Christian context, rather than on the periphery of early Christianity. Rather than viewing Gnostic sects as “aberrations” or “parasitical intrusions” into normative Christian groups, it is important to look at Valentinianism as a once living set of movements, where real

In: Valentinian Ethics and Paraenetic Discourse
Author: Mattias Brand

the daughter(s). The metaphor of the religious community as a family was not used exclusively by anonymous fathers. Other letter writers, including Makarios, address their recipients as a “child of righteousness” ( ⲡϣⲏⲣⲉ ⲛ̄ⲧⲇⲓⲕⲁⲓⲟⲥⲩⲛⲏ P.Kellis V Copt. 14.6) or “children of the living race

Open Access
In: Religion and the Everyday Life of Manichaeans in Kellis
Authors: G. Quispel and J. Van Oort

and soon return to their homes. (Doctrina Addai, Phillips 4) Aramaic Christianity assimilated this world-view. The doctor of the Church Ephrem Syrus (Nisibis, fourth century) teaches: Whosoever aims at perfection, may choose a wandering life. (Life of Pilgrim 13) Manichaeism accepted this typically

In: Gnostica, Judaica, Catholica. Collected Essays of Gilles Quispel
Author: Mattias Brand

transempirical blessing through the intercession of the elect in the form of release from the chains and torment of reincarnation (P.Kellis VI Gr. 98. 106–123). 15 In Manichaeism, more than in Christianity, the obligation to give was motivated by a complex belief system about the cosmos, gnosis, and the role

Open Access
In: Religion and the Everyday Life of Manichaeans in Kellis