| 3 Elaine Pagels, Beyond Belief: The Secret Gospel of Thomas (New York: Random House, 2003), 32. Pagels is talking about the so-called Nag Hammadi texts, discovered near the Egyptian village of Nag Hammadi in 1945. In fact, the entire ‘Nag Hammadi library’, as it is sometimes called, totalling somewhat more than 1,000 papyrus pages, tumbled out of a single broken um about two feet high at the time of its discovery, and the standard, modem English translation occupies a single paperback volume that sits comfortably in the palm of one hand. That English edition is: James M. Robinson (general editor), The Nag Hammadi Library in English (San Francisco: HarperSanFrancisco, 1990). For the story of the discovery, including the height of the um, see Bart D. Ehrman, Lost Christianities (Oxford: Oxford University Press, 2003), 52; also W. C. van Unnik, Newly Discovered Gnostic Writings: A Preliminary Survey of the Nag Hammadi Find (London: SCM Press, 1960), 10. For the number of pages, see Christoph Markschies, Gnosis: An Introduction, tr. J. Bowden (Edinburgh: T. & T. Clark, 2003), 49. 4 Stephen Prothero, American Jesus: How the Son of God Became a National Icon (New York: Farrar, Straus & Giroux, 2003), 7 – 8. 5 For an account of the Council and the question of the authenticity of the list, see the still authoritative B. F. Westcott, A General Survey of the History of the Canon of the New Testament, 6th edn. (Grand Rapids, Mich.: Baker Book House, 1980; repr. of 1889 original), 431 – 9. The list of New Testament books is identical to the contents of the traditional New Testament except that it omits the book of Revelation. 6 Bart Ehrman, ‘Christianity Turned on Its Head: The Alternative Vision of the Gospel of Judas’, in R. Kasser, M. Meyer, and G. Wurst (eds.), The Gospel of Judas from Codex Tchacos (Washington, DC: National Geographic, 2006), 77 – 120, at 118. See also Ehrman, Lost Christianities, whose chapters include titles such as ‘The Arsenal of the Conflicts: Polemical Treatises and Personal Slurs’ and ‘Additional Weapons in the Polemical Arsenal: Forgeries and Falsifications’. |
| 51 This was recently the conclusion of Christoph Markschies in a paper read at the Fifteenth International Conference on Patristic Studies, held in Oxford in August 2007. He refers, for instance, to the Gospel of Peter (Akhmim Codex) as expressing ‘popular or folksy piety’. Markschies observes that various versions of this view have been held by Franz Lietzmann and Wilhelm Schneemelcher. See Schneemelcher’s essay in the General Introduction to Wilhelm Schneemelcher (ed.), New Testament Apocrypha, rev. edn., translation ed. R. McL. Wilson, 2 vols. (James Clarke & Co.: Cambridge and Louisville: Westminster/John Knox Press, 1991), i. 50 – 69. 52 Bauer, Das Leben Jesu im Zeitalter der neutestamentlichen Apokryphen (Tubingen, 1909, repr. Darmstadt, 1967), 521; the English translation is cited from Hans-Joseph Klauk, Apocryphal Gospels: An Introduction, tr. Brian McNeil (London and New York: T. & T. Clark International, 2003), 232. 54 e.g. Lee Martin McDonald, The Biblical Canon: Its Origin, Transmission, and Authority (Peabody, Mass.: Hendrickson Publishers, 2007), 294. 55 R. W. Funk, ‘The Once and Future New Testament,’ in Lee Martin McDonald and James A. Sanders (eds.), The Canon Debate (Peabody, Mass.: Hendrickson Publishers, 2002), 541 – 57, at 543. 57 ‘Fanciful’ is the word of Lee Martin McDonald and Stanley E. Porter, Early Christianity and its Sacred Literature (Peabody, Mass.: Hendrickson Publishers, 2000), 615; ‘tortured’ is the word of G. M. Hahneman, The Muratorian Fragment and the Development of the Canon, Oxford Theological Monographs (Oxford: Oxford University Press, 1992), 101. 63 Lee Martin McDonald, ‘The Gospels in Early Christianity: Their Origin, Use, and Authority’, in Stanley E. Porter (ed.), Reading the Gospels Today (Grand Rapids and Cambridge: Eerdmans, 2004), 150 – 78, at 170. 64 Elaine Pagels, Beyond Belief: The Secret Gospel of Thomas (New York: Random House, 2003), m. Irenaeus ‘welded the Gospel of John to the far more widely quoted gospels of Matthew and Luke’ (112). |
| 56 О подробностях жизни Иисуса в историческом контексте см.: Т. Wright, Jesus and the Victory of God (Christian Origins and the Question of God. Vol. 2) (London and Minneapolis, Minn.: SPCK and Fortress, 1996); The Challenge of Jesus (London and Downers Grove, 111.: SPCK and IVP, 2000). 57 О соотношении жанров евангелия и античной биографии см.: Richard J. Burridge, What Are the Gospels? A Comparison with Graeco-Roman Biography (Cambridge: Cambridge University Press, 1992). 58 Ис. 40:9; 52:7 . 59 См.: J.K.Elliott (ed.), The Apocryphal New Testament (Oxford: Clarendon, 1993), p. 150–158. Справедливости ради следует отметить, что некоторые ортодоксальные богословы II и III веков писали, что мученики не чувствуют боли. 60 О том, как Иисус «возвестил усопшим», см.: Евангелие от Петра 10:41f. Q. К. Elliott (ed.), The Apocryphal New Testament (Oxford: Clarendon, 1993), p. 157]. Похоже, что эта тема связана с фрагментом в 1Пет. 3:19 , который крайне трудно интерпретировать. 61 См.: Bart D.Ehrman in KMW, p. 102. 62 См.: M.Meyer in KMW, p. 167. 63 Эта версия высказывания о «Храме» взята из «Евангелия от Фомы» 71. 64 То есть, никому до «Евангелия от Фомы» (53). Рассуждения по этой теме в целом см.: T. Wright, The New Testament and the People of God (=NTPG) (London and Minneapolis, Minn.: SPCK and Fortress Press, 1992), p. 421. 65 О том, как «Евангелие Иуды» отвергает зарождающуюся церковь, см.: Иуд 38–43 (KMW, р. 25–29). Любопытно, что никто из первых комментаторов этого документа не обсуждает пропагандируемую им жуткую сексуальную вседозволенность, включая гомосексуальные практики. 66 См. мои пространные комментарии в: T.Wright, The Resurrection of the Son of God (London and Minneapolis, Minn.: SPCK and Fortress, 2003). Гностическую интерпретацию понятия «воскресение» см. в главе 10. Когда Илейн Пейглс интерпретирует ортодоксальную веру в воскресение Иисуса как некую причудливую экстремальную позицию [E.Pagels, The Gnostic Gospels (New York: Random House, 1976), p. 113], она демонстрирует абсолютное непонимание того, как мыслили ранние христиане. |
| 79 M. Dulaey, Victorin de Poetovio. Sur l’apocalypse, sum du Fragment chronologique et de La construction du monde. Introduction, Texte critique, traduction, commentaire et index, Sources Chretiennes 423 (Paris: Les Editions du Cerf, 1997), 16. 80 Harry Y. Gamble, Books and Readers in the Early Church: A History of Early Christian Texts (New Haven: Yale University Press, 1995), 147, 149, 298, n. 8. 81 See also W. H. C. Frend, Martyrdom and Persecution in the Early Church: A Study of a Conflict from the Maccabees to Donatus (Grand Rapids, Mich.: Baker, 1981 repr. of 1965 original), 442. 82 For Greek and Latin texts, and translations, see Herbert Musurillo, The Acts of the Christian Martyrs, Oxford Early Christian Texts (Oxford: Oxford University Press, 1972), 310 – 19. 83 The name goes back to Adam and Eve’s third son, Seth, perceived as a revealer of gnostic truth. 84 April DeConick, The Thirteenth Apostle: What the Gospel of Judas Really Says (London and New York: Continuum, 2007), 20. 85 Frank Williams, ‘The Gospel of Judas: Its Polemic, its Exegesis, and its Place in Church History’, Vigiliae Christianae, 62 (2008), 371 – 403 at 395. 87 The charges surface again later in the document, where the sobering reality of the prejudice they created is evident. Under torture and just before she was killed, a Christian woman named Biblis spoke out in defence of her community: ‘How would such men eat children, when they are not allowed to eat the blood even of irrational animals’ (EH 5.1.26). Blandina similarly cried out, ‘I am a Christian woman and nothing wicked happens among us’ (5.1.19). As he was being burned alive, Attalus addressed the crowd of onlookers: ‘Lo, this which you are doing is to eat men, but we neither eat men nor do anything else wicked’ (1.5.52). 88 Elaine Pagels, Beyond Belief: The Secret Gospel of Thomas (New York: Random House, 2003), 142. 89 Clement of Alexandria actually wanted to retrieve the name from such people, as he thought that ‘gnostic’ or ‘one who knows’ rightly belonged to those of the apostolic church who really knew the truth. |
| 34 Об упоминаниях Бога Израиля под прозвищем «Саклас» см.: Иуд 51–53 ; KMW, р. 37–39. 35 Мнение об Иисусе, описанном в «Евангелии от Иуды», см.: М. Meyer in KMW, p. 4; R.Kasser in KMW, p. 75f. 36 О том, как Иисус насмехается над своими учениками, см.: М. Meyer in KMW, p. 4; Иуд 34 (KMW, p. 21); Иуд 36f (KMW, p. 24). 37 Иуд 36f (KMW, p. 24f). 38 Иуд 55 (KMW, p. 42). 39 См. также: Н. Krosney, The Lost Gospel: The Quest for the Gospel of Judas Iscarioty p. 278. 40 Параллели в текстах Наг-Хаммади см.: Апокалипсис Петра 81–83 (NHL, р. 344). 41 NH 56:6–19. 42 Guy G. Stroumsa, Haaretz, 1 April 2006. 43 Эту дискуссию см. в: Е. Pagels, The Gnostic Gospels (New York: Random House, 1976), p. 9If. 44 Иуд 56 (KMW, p. 45). 45 KMW, p. 43 n. 137; Доктор Джон Диксон из Сиднея (Австралия) полагает, что в данном тексте (несмотря на уверения редакторов и комментаторов) нет эпизода, когда Иисус велит Иуде передать его властям. Вот почему это может быть лишь предположением, но предположением с оценочным комментарием: передав его властям, Иуда «превосходит их всех». 46 См.: Иуд. 44:46 (KMW, р. 31–33). 47 Иуд 57f (KMW, p. 43f). Квадратные скобки обозначают значительные пробелы в тексте. 48 Н. Krosney, The Lost Gospel: The Quest for the Gospel of Judas Iscariot, p. 293. 49 Платон, Тимей. Об «астральном бессмертии» см. мою книгу: T.Wright, The Resurrection of the Son of God (London and Minneapolis, Minn.: SPCK and Fortress, 2003), p. 57–60, 110–12, 344–6. 50 H. Krosney, The Lost Gospel: The Quest for the Gospel of Judas lscariot, p. 299f. 51 Bart D.Ehrman in KMW, p. 86, 105. 52 Иуд 49f (KMW, p. 35f). 53 Объяснения Мейера см. в: KMW, p. 7f. 54 J.M.Robinson, The Secrets of Judas: The Story of the Misunderstood Disciple and his Lost Gospel, p. 75. Далее Робинсон высказывается аналогично о «Евангелии от Филиппа», «Евангелии от Египтян» и «Евангелии Истины». 55 См.: H.Krosney, The Lost Gospel: The Quest for the Gospel of Judas lscariot, p. 135f, 155, 242, 245; J.M.Robinson, The Secrets of Judas: The Story of the Misunderstood Disciple and his Lost Gospel, p. Ill, 130, 160f. |
| San Diego Union, Sept. 2, 1979. Loehr, Franklin, Diary After Death, Pillar Books, New York, 1976. Matson, Archie, Afterlife: Reports from the Threshold of Death, Harper & Row, New York, 1977. Monroe, Robert A., Journeys Out of the Body, Anchor Books (Doubleday), Garden City, New York, 1977. Moody, Raymond A., Jr., Life after Life, Mockingbird Books, Atlanta, 1975. – Reflections on Life After Life, A Bantam-Mockingbird Book, 1977. Muldoon, Sylvan and Carrington, Hereward, The Phenomena of Astral Projection, Samuel Weiser, New York, 1972. Osis, Karl, and Haroldsson, Erlendur, At the Hour of Death, Avon Books, New York, 1977. Powell, A. E., The Astral Body, Theosophical Publishing House, Wheaton, Ill., 1972 . Psychics, by the Editors of Psychic Magazine, Harper & Row, New York, 1972. Sherman, Harold, You Live After Death, Fawcett Books, New York, 1972. Smith, Susy, Life is Forever, G. P. Putnam’s Sons, New York, 1974. – Out-of-Body Experiences, Dell Publishing Co., New York, 1969. Spraggett, Allen, The Case for Immortality, New American Library, New York, 1974. Swedenborg, Emanuel, Heaven and Hell, tr. by George F. Dole, Swedenborg Foundation, Inc., New York, 1976. Trobridge, George, Swedenborg: Life and Teaching, Swedenborg Foundation, New York, 1978. Van Dusen, Wilson, The Presence of Other Worlds, Harper & Row, New York, 1973 . Walker, Benjamin, Beyond the Body: The Human Double and the Astral Plane, Routledge & Kegan Paul, London, 1974. Weiss, Jess E., The Vestibule, Pocket Books, New York, 1977. Wheeler, David R., Journey to the Other Side, Ace Books, New York, 1977. ATTEMPTS AT CHRISTIAN APPROACHES AND EVALUATIONS – MOSTLY EVANGELICAL PROTESTANT Baker, H. A. Visions Beyond the Veil, Whitaker House, Monroeville, Pa., 1973. Brooke, Tal, The Other Side of Death, Tyndale House, Wheaton, Ill., 1979. Eby, Richard E., Caught Up into Paradise, private printing, c. 1978. Ernest, Victor H., I Talked with Spirits, Tyndale House, Wheaton, Ill., 1975. Faust, Floyd, Life Death Life, The Upper Room, Nashville, Tenn., 1977. |
| Hadas, Moses. «Introduction.» The Complete Works of Tacirus. New York: Random House, Inc., 1942. Hamilton, Floyd. The Basis of the Christian Faith: A Modern Defense of the Christian Religion. New York: Harper and Row, 1964. Hamilton, William. The Modern Reader " s Guide to Matthew and Luke. New York: Association Press, 19S7. . The Modern Reader " s Guide to John. New York: Association Press, 1959. Harris, Samuel. The Philosophical Basis of Theism. New York: Charles Scribner " s Sons, 1883. Hartshorne, Charles and William L. Reese Philosophers Speak of God. Chicago: University of Chicago Press, 1953. . The Logic of Perfection. LaSalle, IL: Open Court, 1962. . Anselm " s Discovery. LaSalle, IL: Open Court, 1965. . Creative Synthesis and Philosophic Method. LaSalle, IL: Open Court, 1970. . Omniporence and Other Theological Mistakes. Albany: State University of New York Press, 1984. Hayek, F. A. Studies in Philosophy, Politics and Economics. London: Routledge and Kegan Paul, 1967. . Law, Legislation and Liberty: Volume I Rules and Order. Chicago and London: University of Chicago Press and Routledge, 1973. Hawking, Stephen W. «The Limits of Space and Time,» in The Great Ideas Today 1979, M.J. Adler, ed. Chicago: Encyclopaedia Britannica, Inc., 1979. Hebblethwaite, Brian. Evil, Suffering and Religion. New York: Hawthorn Books, Inc., 1976. Heisenberg, Werner. Philosophic Problems of Nuclear Science. New York: Pantheon Books, Inc., 1952. . Physics and Philosophy: The Revolution in Modern Science. New York: Harper & Brothers, 1958. Helm, Paul, Editor. Divine Commands and Morality. New York: Oxford University Press, 1981. Hengel, Martin. The Atonement. Translated by J. Bowden. Philadelphia: Fortress Press, 1981. Hick, John, Editor. The Existence of God. New York: Macmillan, 1964. . Evil and the God of Love. Revised Edition. San Francisco: Harper and Row, 1977. Originally published in 1966 with Macmillan. Holland, R. F. «The Miraculous,» American Philosophical Quarferly 2 (1965), pp. 43–51. |
| " The People of the Dead Sea Scrolls: Essenes or Sadducees? " in Understanding the Dead Sea Scrolls (ed. H. Shanks; New York: Random House, 1992) 50-62 (reprint of article of the same name in Bible Review 7) " The Dead Sea Scrolls and Christianity " in Understanding the Dead Sea Scrolls (ed. H. Shanks; New York: Random House, 1992) 181-202 (reprint of " The Dead Sea Scrolls and Early Christianity " parts one and two in Bible Review 7) " Achior (Person), " The Anchor Bible Dictionary (ed. D.N. Freedman; New York: Doubleday, 1992) 1.55. " Ahikar/Ahiqar (Person), " The Anchor Bible Dictionary 1.113-15. " Ahiqar, Book of, " The Anchor Bible Dictionary 1.119-20. " Calendars, Ancient Israelite and Early Jewish, " The Anchor Bible Dictionary 1.814-20. " Dedication, Feast of, " The Anchor Bible Dictionary 2.123-25. " Jubilees, Book of, " The Anchor Bible Dictionary 3.1030-32. " Weeks, Festival of, " The Anchor Bible Dictionary 6.895-97. " The Birth of Noah " in Studies Offered to Józef Tadeusz Milik, Part I: Intertestamental Essays in honour of Józef Tadeusz Milik (ed. Z.J. Kapera; Qumranica Mogilanensia 6; Kraków: The Enigma Press) 213-31. " Righteous One, Messiah, Chosen One, and Son of Man in 1 Enoch 37-71 " in The Messiah: Developments in Earliest Judaism and Christianity (The First Princeton Symposium on Judaism and Christian Origins; ed. J. H. Charlesworth; Minneapolis: Fortress) 169-91. " Ezra-Nehemiah or Ezra and Nehemiah? " in Priests, Prophets and Scribes: Essays on the Formation and Heritage of Second Temple Judaism in Honour of Joseph Blenkinsopp (ed. E. Ulrich, J.W. Wright, R.P. Carroll, and P. R. Davies; JSOTSup 149; Sheffield: Sheffield Academic Press) 55-75. " The Jubilees Fragments from Qumran Cave 4 " in The Madrid Congress: Proceedings of the International Congress on the Dead Sea Scrolls, Madrid 18-21 March, 1991 (ed. Julio Trebolle Barrera and Luis Vegas Montaner; Studies on the Texts of the Desert of Judah 11; Leiden: Brill) 635-48. Review of L.H. Schiffman, ed., Archaeology and History in the Dead Sea Scrolls: The New York University Conference in Memory of Yigael Yadin in Catholic Biblical Quarterly 54, 397-98. |
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| Persuasion and Healing. New York: Schocken Books. Harner, Michael. 1982. The Way of the Shaman: A Guide to Power and Haling. New York: Bantam. Joseph, Monk. 1984. Geron Ioseph Oh Hesychastses. Daphne: Agion Oros. (In Greek). Lossky, Vladimir. 1997. The Mystical Theology of the Eastern Church. Yonkers: St. Vladimirs Seminary Press. Markides, Kyriacos C. 1990. The Magus of Strovolos: The Extraordinary World of a Spiritual Healer. New York: Penguin; Abingdon-on-Thames: Routledge and Kegan Paul. First Published in 1985. Markides, Kyriacos C. 1987. Homage to the Sun: The Wisdom of the Magus of Strovolos. New York: Penguin/Arkana. Markides, Kyriacos C. 1990. Fire in the Heart: Healers, Sages, and Mystics. New York: Penguin/Arkana. Markides, Kyriacos C. 1995. Riding with the Lion: In Search of Mystical Christianity. New York: Viking. Markides, Kyriacos C. 2001. The Mountain of Silence: A Search for Orthodox Spirituality. New York: Doubleday. Markides, Kyriacos C. 2005. Gifts of the Desert: The Forgotten Path of Christian Spirituality. New York: Doubleday. Markides, Kyriacos C. 2012. Inner River: A Pilgrimage to the Heart of Christian Spirituality. New York: Doubleday. Meyendorff, John. 1974. St. Gregory Palamas and Orthodox Spirituality. Yonkers: St. Vladimirs Seminary Press. Penfield, Wilder. 1975. The Mystery of the Mind. Princeton: Princeton University Press. Plested, Marcus. 2012. Orthodox Readings of Aquinas. Oxford: OUP. Radin, Dean. 1997. The Conscious Universe: The Scientific Truth of Psychic Phenomena. New York: Harper Collins. Sogyal, Rinpoche. 2012. The Tibetan Book of Living and Dying. New York: Harper Collins. Schulz, Mona Lisa. 2005. The New Feminine Brain: How Women Can Develop their Inner Strengths, Genius and Intuition. New York: Free Press. Sherrard, Philip. 1998. Christianity: Lineaments of a Sacred Tradition. Brookline: Holy Cross Orthodox Press. Smith, Huston. 2002. Why Religion Matters. San Francisco: Harper. Sorokin, Pitirim A. 1947. Society, Culture and Personality. |
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