By Dylan M. Burns
In the second one century, Platonist and Judeo-Christian inspiration have been sufficiently pleasant Greek thinker may possibly claim, "What is Plato yet Moses conversing Greek?" 400 years later, a Christian emperor had ended the general public instructing of subversive Platonic proposal. whilst and the way did this philosophical rupture ensue? Dylan M. Burns argues that the elemental holiday happened in Rome, ca. 263, within the circle of the nice mystic Plotinus, writer of the Enneads. teams of debatable Christian metaphysicians known as Gnostics ("knowers") frequented his seminars, disputed his perspectives, after which disappeared from the heritage of philosophy—until the 1945 discovery, at Nag Hammadi, Egypt, of codices containing Gnostic literature, together with types of the books circulated via Plotinus’s Christian rivals. mixing cutting-edge Greek metaphysics and ecstatic Jewish mysticism, those texts describe ideas for coming into celestial nation-states, partaking within the angelic liturgy, confronting the transcendent God, or even turning into a divine being oneself. in addition they describe the revelation of an alien God to his choose, a race of "foreigners" less than the security of the patriarch Seth, whose interventions will finally culminate in any case of the world.
Apocalypse of the Alien God proposes a thorough interpretation of those long-lost apocalypses, putting them firmly within the context of Judeo-Christian authorship instead of ascribing them to a pagan offshoot of Gnosticism. in accordance with Burns, this Sethian literature emerged alongside the fault traces among Judaism and Christianity, drew on traditions recognized to students from the lifeless Sea Scrolls and Enochic texts, and eventually catalyzed the competition of Platonism with Christianity. Plunging the reader into the tradition wars and school rooms of the excessive Empire, Apocalypse of the Alien God deals the main concrete social and historic description on hand of any workforce of Gnostic Christians because it explores the intersections of historical Judaism, Christianity, Hellenism, fable, and philosophy.
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Extra resources for Apocalypse of the Alien God: Platonism and the Exile of Sethian Gnosticism
If we are to survive as a species, perhaps even as a living planet, then an ethic of mutual respect and love must guide our actions and those of our leaders and institutions. This respect and love must extend to all humans—to all sentient beings, some would say—and must replace the predominant ethic that defines social relations, local and global, in terms of concepts such as power, control, competition, possession, and dominance. Souls infused with divine love see life as a journey into greater service, not as a game in which some of us must win and others must lose.
Yet, over the vast continent, there exists an assortment of commonalities and similarities of belief, praxis, worldviews, and values, to make it possible to speak of African religion in the singular, allowing for variations in location and time. God and the Creation of Persons One of these strong commonalities of African religion is people’s acknowledgment of God. We find this religious component in every people and language, constituting a monotheistic view of and belief in God. Everywhere, people confess or acknowledge God to be the Creator and Sustainer of all things.
God, Save Us. God, Hide Us. A prayer from the Samburu people in Kenya:1 When we sleep, God do not sleep. If we sleep, God do not get drowsy. Tie us around your arm, God, Like a bracelet. Guard us now, my God, guard us and save us. God, guard for us our little ones Both people and beasts, Whether awake or asleep. God, look on us with a countenance that is happy. Hit us with the black cloud of rain like the long rains. God, give us your waters. God, give us what we ardently desire in regards to children, and to cattle.