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我當然相信三位一體：天主、聖靈及聖子三位一體。但我同時亦相信天主、聖靈及聖子全部都是觀世音菩薩的化身。 | |
就佛教而言，耶穌所講的上帝相當於佛教的大梵天王或帝釋，十分正確。 | |
噉我明曬喇，從我嘅視角觀察，你係讀緊黑手黨教父開辦嘅標榜係世界道德水準最高嘅學校，而且篤信教父嗰啲順我者生逆我者亡嘅江湖義氣道理，心入邊充滿一統江湖指點江山嘅豪邁同自信。 但係從你個角度嚟睇，政府學校教嘅「老唔老以及人之老」之類嘅道理，同黑手黨教父講嘅嘅道理有出入，所以你判斷官校嘅道理係錯嘅。 你話耶穌想改變上帝形象同埋嗰的乜乜化身嘅論述，係比異端更不知所謂嘅黑手黨邪惡教材。由於你記熟曬呢啲教材而且凡事以此為基礎去思考，所以你唔明我講嘅矛盾係乜。 都係嗰句，魚與熊掌，世界上冇半魚半熊嘅動物。 | |
說耶穌是觀世音菩薩的化身，而且是佛教的秘密事業護法。這種說法絕對經得起考驗。我對此很有信心。 一個說自己開的學校才是正宗的學校，未必是正宗的。一個標榜開放式教學的學校可能更受歡迎。我要讀標榜開放式教學的學校。謝謝。 | |
The Early Christian Writings 30-60 Passion Narrative 40-80 Lost Sayings Gospel Q 50-60 1 Thessalonians 50-60 Philippians 50-60 Galatians 50-60 1 Corinthians 50-60 2 Corinthians 50-60 Romans 50-60 Philemon 50-80 Colossians 50-90 Signs Gospel 50-95 Book of Hebrews 50-120 Didache 50-140 Gospel of Thomas 50-140 Oxyrhynchus 1224 Gospel 50-150 Apocalypse of Adam 50-150 Eugnostos the Blessed 50-200 Sophia of Jesus Christ 65-80 Gospel of Mark 70-100 Epistle of James 70-120 Egerton Gospel 70-160 Gospel of Peter 70-160 Secret Mark 70-200 Fayyum Fragment 70-200 Testaments of the Twelve Patriarchs 73-200 Mara Bar Serapion 80-100 2 Thessalonians 80-100 Ephesians 80-100 Gospel of Matthew 80-110 1 Peter 80-120 Epistle of Barnabas 80-130 Gospel of Luke 80-130 Acts of the Apostles 80-140 1 Clement 80-150 Gospel of the Egyptians 80-150 Gospel of the Hebrews 80-250 Christian Sibyllines 90-95 Revelation 90-120 Gospel of John 90-120 1 John 90-120 2 John 90-120 3 John 90-120 Epistle of Jude 93 Flavius Josephus 100-150 1 Timothy 100-150 2 Timothy 100-150 Titus 100-150 Apocalypse of Peter 100-150 Secret Book of James 100-150 Preaching of Peter 100-160 Gospel of the Ebionites 100-160 Gospel of the Nazoreans 100-160 Shepherd of Hermas 100-160 2 Peter 100-200 Odes of Solomon 100-200 Gospel of Eve 100-230 Thunder, Perfect Mind 101-220 Book of Elchasai 105-115 Ignatius of Antioch 110-140 Polycarp to the Philippians 110-140 Papias 110-160 Oxyrhynchus 840 Gospel 110-160 Traditions of Matthias 111-112 Pliny the Younger 115 Suetonius 115 Tacitus 120-130 Quadratus of Athens 120-130 Apology of Aristides 120-140 Basilides 120-140 Naassene Fragment 120-160 Valentinus 120-180 Apocryphon of John 120-180 Gospel of Mary 120-180 Dialogue of the Savior 120-180 Gospel of the Savior 120-180 2nd Apocalypse of James 120-180 Trimorphic Protennoia 120-180 Gospel of Perfection 120-200 Genna Marias 130-140 Marcion 130-150 Aristo of Pella 130-160 Epiphanes On Righteousness 130-160 Ophite Diagrams 130-160 2 Clement 130-170 Gospel of Judas 130-200 Epistle of Mathetes to Diognetus 140-150 Epistula Apostolorum 140-160 Ptolemy 140-160 Isidore 140-170 Fronto 140-170 Infancy Gospel of James 140-170 Infancy Gospel of Thomas 140-180 Gospel of Truth 150-160 Martyrdom of Polycarp 150-160 Justin Martyr 150-180 Excerpts of Theodotus 150-180 Heracleon 150-200 Ascension of Isaiah 150-200 Interpretation of Knowledge 150-200 Testimony of Truth 150-200 Acts of Peter 150-200 Acts of John 150-200 Acts of Paul 150-200 Acts of Andrew 150-225 Acts of Peter and the Twelve 150-225 Book of Thomas the Contender 150-250 Paraphrase of Shem 150-250 Fifth and Sixth Books of Esra 150-300 Authoritative Teaching 150-300 Coptic Apocalypse of Paul 150-300 Prayer of the Apostle Paul 150-300 Discourse on the Eighth and Ninth 150-300 Melchizedek 150-350 Preaching of Paul 150-350 Epistle to the Laodiceans 150-350 Questions of Mary 150-350 Allogenes, the Stranger 150-350 Hypsiphrone 150-350 Valentinian Exposition 150-350 Act of Peter 150-360 Concept of Our Great Power 150-400 Acts of Pilate 150-400 Anti-Marcionite Prologues 150-400 Dialogue Between John and Jesus 160-170 Tatian's Address to the Greeks 160-180 Claudius Apollinaris 160-180 Apelles 160-180 Julius Cassianus 160-250 Octavius of Minucius Felix 161-180 Acts of Carpus 165-175 Melito of Sardis 165-175 Hegesippus 165-175 Dionysius of Corinth 165-175 Lucian of Samosata 167 Marcus Aurelius 170-175 Diatessaron 170-200 Dura-Europos Gospel Harmony 170-200 Muratorian Canon 170-200 Treatise on the Resurrection 170-220 Letter of Peter to Philip 170-230 Thought of Norea 175-180 Athenagoras of Athens 175-185 Irenaeus of Lyons 175-185 Rhodon 175-185 Theophilus of Caesarea 175-190 Galen 178 Celsus 178 Letter from Vienna and Lyons 180 Passion of the Scillitan Martyrs 180-185 Theophilus of Antioch 180-185 Acts of Apollonius 180-220 Bardesanes 180-220 Kerygmata Petrou 180-230 Hippolytus of Rome 180-230 Sentences of Sextus 180-250 1st Apocalypse of James 180-250 Gospel of Philip 182-202 Clement of Alexandria 185-195 Maximus of Jerusalem 185-195 Polycrates of Ephesus 188-217 Talmud 189-199 Victor I 190-210 Pantaenus 190-230 Second Discourse of Great Seth 193 Anonymous Anti-Montanist 193-216 Inscription of Abercius 197-220 Tertullian 200-210 Serapion of Antioch 200-210 Apollonius 200-220 Caius 200-220 Philostratus 200-225 Acts of Thomas 200-230 Ammonius of Alexandria 200-230 Zostrianos 200-230 Three Steles of Seth 200-230 Exegesis on the Soul 200-250 Didascalia 200-250 Books of Jeu 200-300 Pistis Sophia 200-300 Tripartite Tractate 200-300 Hypostasis of the Archons 200-300 Prayer of Thanksgiving 200-300 Coptic Apocalypse of Peter 200-330 Apostolic Church Order 200-350 Holy Book of the Great Invisible Spirit 200-450 Monarchian Prologues 203 Acts of Perpetua and Felicitas 203-250 Origen 210-245 Lucian of Antioch 217-222 Callistus 230-265 Dionysius of Alexandria 230-268 Firmilian of Caesarea 240-260 Commodian 246-258 Cyprian 250-274 Gospel of Mani 250-300 Teachings of Silvanus 250-300 Excerpt from the Perfect Discourse 250-350 Coptic Apocalypse of Elijah 250-400 Apocalypse of Paul 251-253 Pope Cornelius 251-258 Novatian 254-257 Pope Stephen 259-268 Dionysius of Rome 260-280 Theognostus 265-282 Gregory Thaumaturgus 269-274 Pope Felix 270-310 Victorinus of Pettau 270-312 Methodius 270-330 Marsanes 270-330 On the Origin of the World 270-350 De Recta in Deum Fide 280-300 Hesychius 280-310 Pierius 280-310 Pamphilus of Caesarea 297-310 Arnobius of Sicca 300-311 Peter of Alexandria 300-320 Pseudo-Clementine Homilies 300-340 Eusebius of Caesarea 300-350 Manichean Acts of Leucius Charinus 300-390 Letters of Paul and Seneca 300-400 Apocalypse of Thomas 300-400 Freer Logion 300-600 Gospel of Gamaliel 303-316 Lactantius 310-334 Reticius of Autun 320-380 Pseudo-Clementine Recognitions Early Christian Writings is the most complete collection of Christian texts before the Council of Nicaea in 325 AD. The site provides translations and commentary for these sources, including the New Testament, Apocrypha, Gnostics, Church Fathers, and some non-Christian references. The "Early Christian Writings: New Testament, Apocrypha, Gnostics, Church Fathers" site is copyright © Peter Kirby <E-Mail>. Permission is given to link to any HTML file on the Early Christian Writings site. Early Christian Writings http://www.earlychristianwritings.com 謝謝 | |
Five Secret Gospels Four Secret Gospels: 1. Gospel of Barnabas 2. Gnosis, Gnostic Gospels, Gnosticism (include the Gospel of Thomas, the Gospel of John, and so on.) 3. Gospel of Mark (related to the Coptic Orthodox Tradition in Alexandria, Egypt) 4. Gospel of Q Plus 5. The teachings of the Jesus on the Vegetarian Lifestyle These five gospels are secret and alternative, and the Christians Churches (whether the Catholic, Protestant, or Orthodox) marked these five gospels are the serious taboos. The Early Christian History can be divided into: A. Very Early Christian History 1. The Jesus Movements (7 BCE to about 170 CE) 2. The Gnostic Christian Movement (Pre-Christian to 5th century CE) 3. The Gospel of Q (circa 50 to 85 CE) B. The Christian History in the 4th Century to 6th Century In the 4th Century to the 6th Century, the Christianity become the predominant religion in the Europe and official religion of the Roman Empire. The Catholic Tradition and Orthodox Tradition was being developed in that centuries. C. The Christian History after the 6th Century (not early) Reference: 1. ReligiousTolerance.Org 2. www.barnabas.net 3. Other web sites, e.g. the Gnostic sites Appendix: Clarification The Secret Gospel of Mark is the controversial one. It can be interpreted as covering Greek style pederastery as part of a mystery initiation by Jesus. But it all depends on what the word "know" means ;-) Clement of Alexandria recorded that when the Gospel of Mark came to Alexandria Egypt, it came in three forms ... a kerygma, a gospel, and a secret gospel. 謝謝 | |
我是留意到你的說話和觀點充滿矛盾，所以建議你留意和理順一下，順便告訴你黑社會跟文明社會的政府學校是永遠不會成為同路人的，你聽不明白就算了。但沒有必要明知我最討厭黑社會，卻特意給我展示一堆黑社會社團的花名冊和數簿，難道你判斷我會看嗎？真是又一大矛盾！ | |
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Essene Gospels Of Peace http://www.essene.com/GospelOfPeace/ 請參考 | |
我只是想告訴你，真正的耶穌的福音有很多是刊載在"另類福音"那裡。你沒興趣就算了。我目前的主力在佛教那裡，也沒有足夠的時間及精力研究另類福音及聖經。彼此是沒有交集啦。 白痴人真會講白痴話 既然「沒有足夠的時間及精力研究另類福音及聖經」， 郤又能咬牙實齒咁講：「真正的耶穌的福音有很多是刊載在"另類福音"那裡」 猶如說：我不識誰是陳小明, 但我知佢一定係個大賤人! | |
咪就係！讀書一定要理清思路，唔可以馬虎。 | |
你們都白癡既！研究福音及整理福音不是我一個人之力可以做到的，我又不是專門研究耶穌的學者。你們有機會學習卻不去學習，才是有問題！ | |
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水上使徒行傳證明耶穌有到印度及西藏學佛，也曾經到波斯及埃及旅行，擁有多元文化的背景。 ... 挑。。。不如吹埋耶穌去咗日本， 仲係過到死葬吖！  咁鐘意吹， 幾時同我吹簫 | |
幾時同我吹簫 呢尐就梗係問神父, 佢先有聖水畀您 https://www.chinatimes.com/realt ... 002527-260408?chdtv | |
沙文兄，你的診斷正確。我都笑了。每次我想信耶穌時，我就會變得很亂。百發百中，唔知點解？ 實不相瞞，我咁正常全靠唔理聖經。但係睇聖經就有，小學讀癲鼠教學校，中學就雞涿教。學校教聖經，其原理就好似防疫針，打少少病毒入去等我習慣咗先，大個仔有疫症來襲我都冇有怕。您未必要用我嘅approach, 但係您有睇聖經就證明您睇佛經唔夠。若然您睇嗮佛經，邊有咁L得閒連水徒福音都睇埋？ | |
話時話，呢幅圖好似係博物館，耶穌根本無死係日本。 水上使徒行傳亦說到，耶穌有講輪迴和業力。 | |
佛經三藏十二部經的確看不完。但我看福音，係看看有什麼教理可言。結論是聖經的教理不及佛經微妙。 | |
Major points of Aquarian Gospel The Aquarian Gospel makes the following claims, among others: 1. The revelation of The Aquarian Gospel was prophesied 2,000 years ago by Elihu, who conducted a school of the prophets in Zoan, Egypt. He said thus: "This age will comprehend but little of the works of Purity and Love; but not a word is lost, for in the Book of God's Remembrance a registry is made of every thought and word and deed. And When The world is ready to receive, lo, God will send a messenger to open up the book and copy from its sacred pages all the messages of Purity and Love. - Aquarian Gospel 7:25-26 2. There are 18 unknown years of Jesus' life missing in the Bible (ages 12–30). Like Nicolas Notovitch did before in his The Unknown Life Of Jesus Christ: By The Discoverer Of The Manuscript (1887), the Aquarian Gospel documents these 18 years as a time when Jesus travels to the centers of wisdom in western India, Tibet, Persia, Assyria, Greece, and Egypt. In each of these capital cities, he is educated, tested, and teaches the religious leaders. Jesus inevitably proves that he is 'God's chosen one' (the Christ) in these locales and brings back this multi-cultural wisdom and confidence to Galilee and Judea. 3. Jesus puts on the role of The Christ, but is not automatically Christ by nature. By making himself, through desire, effort, ability and prayer, a fit vessel, Jesus enabled The Christ to dwell within him. Christ is therefore used as a term for the seemingly perfect human being that Jesus exemplified, a human being that has been "Christened" (anointed) and therefore made holy. 4. Jesus came to Earth to show the way back to God via his lifestyle and teachings. He is the example we must model our own lives after, if we seek salvation. 5. Reincarnation exists and karma ("You reap what you sow") is the explanation for various injustices. Reincarnation allows people to settle debts they have incurred in past lives. 6. Humanity has forgotten God and is currently working its way back to fully remembering God. 7. Time is separated into ages. These ages last approximately 2,000 years. We are now nearing the start of the Aquarian Age. 8. All souls will eventually mature and evolve towards the perfect, like Jesus the Christ. 9. No soul is ever abandoned by God. 10. The trinity is strength, love and wisdom. | |
Gnostic Gospels The Nag Hammadi Library http://www.gnosis.org/naghamm/nhl.html Nag Hammadi library From Wikipedia, the free encyclopedia The Nag Hammadi library (also known as the "Chenoboskion Manuscripts" and the "Gnostic Gospels"[a]) is a collection of early Christian and Gnostic texts discovered near the Upper Egyptian town of Nag Hammadi in 1945. Thirteen leather-bound papyrus codices buried in a sealed jar were found by a local farmer named Muhammed al-Samman.[1] The writings in these codices comprise 52 mostly Gnostic treatises, but they also include three works belonging to the Corpus Hermeticum and a partial translation/alteration of Plato's Republic. In his introduction to The Nag Hammadi Library in English, James Robinson suggests that these codices may have belonged to a nearby Pachomian monastery and were buried after Saint Athanasius condemned the use of non-canonical books in his Festal Letter of 367 A.D. The discovery of these texts significantly influenced modern scholarship's pursuit and knowledge of early Christianity and Gnosticism. The contents of the codices were written in the Coptic language. The best-known of these works is probably the Gospel of Thomas, of which the Nag Hammadi codices contain the only complete text. After the discovery, scholars recognized that fragments of these sayings attributed to Jesus appeared in manuscripts discovered at Oxyrhynchus in 1898 (P. Oxy. 1), and matching quotations were recognized in other early Christian sources. The written text of the Gospel of Thomas is dated to the second century by most interpreters, but based on much earlier sources.[2] The buried manuscripts date from the 3rd and 4th centuries. The Nag Hammadi codices are currently housed in the Coptic Museum in Cairo, Egypt. Contents 1 Discovery 2 Translation 3 Complete list of codices found in Nag Hammadi 4 Dating 5 See also 6 Notes 7 References 8 Further reading 9 External links Discovery The site of discovery, Nag Hammadi in map of Egypt The story of the discovery of the Nag Hammadi library in 1945 has been described 'as exciting as the contents of the find itself'.[3] In December of that year, two Egyptian brothers found several papyri in a large earthenware vessel while digging for fertilizer around the Jabal al-Ṭārif caves near present-day Hamra Dom in Upper Egypt. Neither originally reported the find, as they sought to make money from the manuscripts by selling them individually at intervals. The brothers' mother burned several of the manuscripts, worried, apparently, that the papers might have 'dangerous effects' (Markschies, Gnosis, 48). As a result, what came to be known as the Nag Hammadi library (owing to the proximity of the find to Nag Hammadi, the nearest major settlement) appeared only gradually, and its significance went unacknowledged until some time after its initial discovery. In 1946, the brothers became involved in a feud, and left the manuscripts with a Coptic priest. In October that year, their brother-in-law sold a codex to the Coptic Museum in Old Cairo (this tract is today numbered Codex III in the collection). The resident Coptologist and religious historian Jean Doresse, realizing the significance of the artifact, published the first reference to it in 1948. Over the years, most of the tracts were passed by the priest to Phokion J. Tanos,[4] a Cypriot antiques dealer in Cairo, thereafter being retained by the Department of Antiquities, for fear that they would be sold out of the country. After the revolution in 1952, these texts were handed to the Coptic Museum in Cairo, and declared national property.[5] Pahor Labib, the director of the Coptic Museum at that time, was keen to keep these manuscripts in their country of origin. Meanwhile, a single codex had been sold in Cairo to a Belgian antiques dealer. After an attempt was made to sell the codex in both New York City and Paris, it was acquired by the Carl Gustav Jung Institute in Zurich in 1951, through the mediation of Gilles Quispel. It was intended as a birthday present to the famous psychologist; for this reason, this codex is typically known as the Jung Codex, being Codex I in the collection.[5] Jung's death in 1961 resulted in a quarrel over the ownership of the Jung Codex; the pages were not given to the Coptic Museum in Cairo until 1975, after a first edition of the text had been published. The papyri were finally brought together in Cairo: of the 1945 find, eleven complete books and fragments of two others, 'amounting to well over 1000 written pages', are preserved there.[6] Translation The first edition of a text found at Nag Hammadi was from the Jung Codex, a partial translation of which appeared in Cairo in 1956, and a single extensive facsimile edition was planned. Due to the difficult political circumstances in Egypt, individual tracts followed from the Cairo and Zurich collections only slowly. This state of affairs did not change until 1966, with the holding of the Messina Congress in Italy. At this conference, intended to allow scholars to arrive at a group consensus concerning the definition of gnosticism, James M. Robinson, an expert on religion, assembled a group of editors and translators whose express task was to publish a bilingual edition of the Nag Hammadi codices in English, in collaboration with the Institute for Antiquity and Christianity at the Claremont Graduate University in Claremont, California. Robinson was elected secretary of the International Committee for the Nag Hammadi Codices, which had been formed in 1970 by UNESCO and the Egyptian Ministry of Culture; it was in this capacity that he oversaw the project. A facsimile edition in twelve volumes was published between 1972 and 1977, with subsequent additions in 1979 and 1984 from the publisher E.J. Brill in Leiden, entitled, The Facsimile Edition of the Nag Hammadi Codices. This made all the texts available for all interested parties to study in some form. At the same time, in the German Democratic Republic, a group of scholars—including Alexander Böhlig, Martin Krause and New Testament scholars Gesine Schenke, Hans-Martin Schenke and Hans-Gebhard Bethge—were preparing the first German language translation of the find. The last three scholars prepared a complete scholarly translation under the auspices of the Berlin Humboldt University, which was published in 2001. The James M. Robinson translation was first published in 1977, with the name The Nag Hammadi Library in English, in collaboration between E.J. Brill and Harper & Row. The single-volume publication, according to Robinson, 'marked the end of one stage of Nag Hammadi scholarship and the beginning of another' (from the Preface to the third revised edition). Paperback editions followed in 1981 and 1984, from E.J. Brill and Harper, respectively. A third, completely revised, edition was published in 1988. This marks the final stage in the gradual dispersal of gnostic texts into the wider public arena—the full complement of codices was finally available in unadulterated form to people around the world, in a variety of languages. A cross reference apparatus for Robinson's translation and the Biblical canon also exists.[7] Another English edition was published in 1987, by Yale scholar Bentley Layton, called The Gnostic Scriptures: A New Translation with Annotations (Garden City: Doubleday & Co., 1987). The volume included new translations from the Nag Hammadi Library, together with extracts from the heresiological writers, and other gnostic material. It remains, along with The Nag Hammadi Library in English, one of the more accessible volumes of translations of the Nag Hammadi find. It includes extensive historical introductions to individual gnostic groups, notes on translation, annotations to the text, and the organization of tracts into clearly defined movements. Not all scholars agree that the entire library should be considered Gnostic. Paterson Brown has argued that the three Nag Hammadi Gospels of Thomas, Philip and Truth cannot be so labeled, since each, in his opinion, may explicitly affirm the basic reality and sanctity of incarnate life, which Gnosticism by definition considers illusory.[8] Complete list of codices found in Nag Hammadi See #External links for complete list of manuscripts Apocalypse of Peter Codex I (also known as The Jung Codex): The Prayer of the Apostle Paul The Apocryphon of James (also known as the Secret Book of James) The Gospel of Truth The Treatise on the Resurrection The Tripartite Tractate Codex II: The Apocryphon of John The Gospel of Thomas a sayings gospel The Gospel of Philip The Hypostasis of the Archons On the Origin of the World The Exegesis on the Soul The Book of Thomas the Contender Codex III: The Apocryphon of John Holy Book of the Great Invisible Spirit named The Gospel of the Egyptians Eugnostos the Blessed The Sophia of Jesus Christ The Dialogue of the Saviour Codex IV: The Apocryphon of John Holy Book of the Great Invisible Spirit named The Gospel of the Egyptians Codex V: Eugnostos the Blessed The Apocalypse of Paul The First Apocalypse of James The Second Apocalypse of James The Apocalypse of Adam Codex VI: The Acts of Peter and the Twelve Apostles The Thunder, Perfect Mind Authoritative Teaching The Concept of Our Great Power Republic by Plato – The original is not gnostic, but the Nag Hammadi library version is heavily modified with then-current gnostic concepts. The Discourse on the Eighth and Ninth – a Hermetic treatise The Prayer of Thanksgiving (with a hand-written note) – a Hermetic prayer Asclepius 21–29 – another Hermetic treatise Codex VII: The Paraphrase of Shem The Second Treatise of the Great Seth Gnostic Apocalypse of Peter The Teachings of Silvanus The Three Steles of Seth Codex VIII: Zostrianos The Letter of Peter to Philip Codex IX: Melchizedek The Thought of Norea The Testimony of Truth Codex X: Marsanes Codex XI: The Interpretation of Knowledge A Valentinian Exposition, On the Anointing, On Baptism (A and B) and On the Eucharist (A and B) Allogenes Hypsiphrone Codex XII The Sentences of Sextus The Gospel of Truth Fragments Codex XIII: Trimorphic Protennoia On the Origin of the World The so-called "Codex XIII" is not a codex, but rather the text of Trimorphic Protennoia, written on "eight leaves removed from a thirteenth book in late antiquity and tucked inside the front cover of the sixth." (Robinson, NHLE, p. 10) Only a few lines from the beginning of Origin of the World are discernible on the bottom of the eighth leaf. Dating Although the manuscripts discovered at Nag Hammadi are generally dated to the 4th century, there is some debate regarding the original composition of the texts.[9] 1. The Gospel of Thomas is held by most to be the earliest of the "gnostic" gospels composed. Scholars generally date the text to the early-mid 2nd century.[10] 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 gnostic texts at Nag Hammadi.[11] Some scholars including Nicholas Perrin argue that Thomas is dependent on the Diatessaron, which was composed shortly after 172 by Tatian in Syria.[12] A minority view contends for an early date of perhaps 50, citing a relationship to the hypothetical Q document among other reasons.[13] 2. The Gospel of Truth[14] and the teachings of the Pistis Sophia can be approximately dated to the early 2nd century as they were part of the original Valentinian school, though the gospel itself is 3rd century. 3. Documents with a Sethian influence (like the Gospel of Judas, or outright Sethian like Coptic Gospel of the Egyptians) can be dated substantially later than 40 and substantially earlier than 250; most scholars giving them a 2nd-century date.[15] More conservative scholars using the traditional dating method would argue in these cases for the early 3rd century.[citation needed] 4. Some gnostic gospels (for example Trimorphic Protennoia) make use of fully developed Neoplatonism and thus need to be dated after Plotinus in the 3rd century.[16][17] |
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