In this penetrating and provocative assessment of the current state of religion and its effects on society at large, Philip J. Lee criticizes conservatives and liberals alike as he traces gnostic motifs to the very roots of American Protestantism. With references to an extraordinary spectrum of writings from sources as diverse as John Calvin, Martin Buber, Tom Wolfe, Margaret Atwood, and Emily Dickinson, he probes the effects of gnostic thinking on a wide range of issues. Calling for the restoration of a dialectical faith and practice, the book points to positive ways of restoring health to endangered Protestant churches.

The point of view put forth in the following pages differs greatly from the common perspective according to which the treatises 30 to 33 constitute a single work, a Großschrift, and this single work, Plotinus’ essential response to the Gnostics. Our perspective is that of an ongoing discussions with his “Gnostic”—yet Platonizing—friends, which started early in his writings (at least treatise 6), developed into what we could call a Großzyklus (treatises 27 to 39), and went on in later treatises as well (e. g. 47-48, 51).

At least two modern conferences within Hellenic philosophy fields of study have been held in order to address what Plotinus stated in his tract Against the Gnostics and whom he was addressing it to, in order to separate and clarify the events and persons involved in the origin of the term "Gnostic". From the dialogue, it appears that the word had an origin in the Platonic and Hellenistic tradition long before the group calling themselves "Gnostics"--or the group covered under the modern term "Gnosticism"--ever appeared. It would seem that this shift from Platonic to Gnostic usage has led many people to confusion. The strategy of sectarians taking Greek terms from philosophical contexts and re-applying them to religious contexts was popular in Christianity, the Cult of Isis and other ancient religious contexts including Hermetic ones (see Alexander of Abonutichus for an example).Plotinus and the Neoplatonists viewed Gnosticism as a form of heresy or sectarianism to the Pythagorean and Platonic philosophy of the Mediterranean and Middle East. He accused them of using senseless jargon and being overly dramatic and insolent in their distortion of Plato's ontology." Plotinus attacks his opponents as untraditional, irrational and immoral and arrogant. He also attacks them as elitist and blasphemous to Plato for the Gnostics despising the material world and its maker.The Neoplatonic movement (though Plotinus would have simply referred to himself as a philosopher of Plato) seems to be motivated by the desire of Plotinus to revive the pagan philosophical tradition. Plotinus was not claiming to innovate with the Enneads, but to clarify aspects of the works of Plato that he considered misrepresented or misunderstood. Plotinus does not claim to be an innovator, but rather a communicator of a tradition. Plotinus referred to tradition as a way to interpret Plato's intentions. Because the teachings of Plato were for members of the academy rather than the general public, it was easy for outsiders to misunderstand Plato's meaning. However, Plotinus attempted to clarify how the philosophers of the academy had not arrived at the same conclusions (such as misotheism or dystheism of the creator God as an answer to the problem of evil) as the targets of his criticism.

In recent decades our view of Gnosticism has been revolutionized by the discovery of a Coptic Gnostic library at Nag-Hammadi, Egypt. Currently, Gnosticism is seen as a phenomenon extending far beyond Christianity and displaying a strong Platonic influence. The opposition between the two systems was certainly not as sharp as Plotinus claimed. Where, why, and how the ideological lines were drawn is discussed in the light of the new historical evidence.

A study of gnosticism examines the various ways early Christians strove to define themselves in a pluralistic Roman society, while questioning the traditional ideas of heresy and orthodoxy that have previously influenced historians.

Gnosticism developed alongside Judeo-Christianity over two thousand years ago, but with an important difference: It emphasizes, not faith, but direct perception of God--Gnosticism being derived from the Greek word gnosis, meaning "knowledge." Given the controversial premise that one can know God directly, the history of Gnosticism is an unfolding drama of passion, political intrigue, martyrdom, and mystery. Dr. Hoeller traces this fascinating story throughout time and shows how Gnosticism has inspired such great thinkers as Voltaire, Blake, Yeats, Hesse, Melville, and Jung.

Gnostics have always sought to “know” rather than to accept dogma and doctrine, often to their peril. This inquiry into Gnosticism examines the character, history, and beliefs of a brave and vigorous spiritual quest that originated in the ancient Near East and continues into the present day.Lawrence Durrell writes, “This is a strange and original essay, more a work of literature than of scholarship, though its documentation is impeccable. It is as convincing a reconstruction of the way the Gnostics lived and thought as D.H. Lawrence’s intuitive recreation of the vanished Etruscans.”

Selected by the Modern Library as one of the 100 best nonfiction books of all time The Gnostic Gospels is a landmark study of the long-buried roots of Christianity, a work of luminous scholarship and wide popular appeal. First published in 1979 to critical acclaim, winning the National Book Award and the National Book Critics Circle Award, The Gnostic Gospels has continued to grow in reputation and influence over the past two decades. It is now widely recognized as one of the most brilliant and accessible histories of early Christian spirituality published in our time. In 1945 an Egyptian peasant unearthed what proved to be the Gnostic Gospels, thirteen papyrus volumes that expounded a radically different view of the life and teachings of Jesus Christ from that of the New Testament. In this spellbinding book, renowned religious scholar Elaine Pagels elucidates the mysteries and meanings of these sacred texts both in the world of the first Christians and in the context of Christianity today. With insight and passion, Pagels explores a remarkable range of recently discovered gospels, including the Gospel of Thomas and the Gospel of Mary Magdalene, to show how a variety of “Christianities” emerged at a time of extraordinary spiritual upheaval. Some Christians questioned the need for clergy and church doctrine, and taught that the divine could be discovered through spiritual search. Many others, like Buddhists and Hindus, sought enlightenment—and access to God—within. Such explorations raised questions: Was the resurrection to be understood symbolically and not literally? Was God to be envisioned only in masculine form, or feminine as well? Was martyrdom a necessary—or worthy—expression of faith? These early Christians dared to ask questions that orthodox Christians later suppressed—and their explorations led to profoundly different visions of Jesus and his message. Brilliant, provocative, and stunning in its implications, The Gnostic Gospels is a radical, eloquent reconsideration of the origins of the Christian faith.

This Festschrift honors the life and work of John D. Turner (Charles J. Mach University Professor of Classics and History at the University of Nebraska at Lincoln) on the occasion of his 75th birthday. Professor Turner’s work has been of profound importance for the study of the interaction between Greek philosophy and Gnosticism in late antiquity. This volume contains essays by international scholars on a broad range of topics that deal with Sethian, Valentinian and other early Christian thought, as well as with Platonism and Neoplatonism, and offer a variety of perspectives spanning intellectual history, Greek and Coptic philology, and the study of religions.