Glossary
"Some of the things we often hear and perceive in Paul, either are not there or are there for a very different reason or purpose than we assume". (58)
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Adam: The Hebrew word 'Adham' is properly a common noun denoted 'mankind' or 'human being'." (199)
Agape: Spontaneous, unconditional love.
Anthropoi: Anthropoi or mankinds is the plural form of Anthropos or mankind. Biblically, Anthropoi refers to Jesus' theory of nature that humanity, or mankinds (Anthropoi), has many natures. Typically, however, Anthropoi is translated "many men".
Antichrist: Christ is the Greek translation of the Hebrew term Messiah. The Antichrist does not mean a demonic character; it simply refers to those of us who do not agree with Jesus' Messianic or Christ (logos) teachings.
Angels: Angel, from the Greek word angelos, as used in the Old Testament, meant "messenger". In the New Testament, Angel signifies "a heavenly* spirit*." (125) In view of the first century meanings of heavenly* and spirit*, we can understand that this phrase refers to a person in Stage IV of consciousness. (See Holy Spirit.)
Aroma: The aroma, or "fragrance of gnosis" (2Cor. 2:14), to Gnostics implies the sweetness of participation in the kingdom of heaven (Stage IV) that knowledge/gnosis of Jesus' teachings brings. In effect, the term aroma in the New Testament, refers to Jesus' knowledge teaching and how sweet it is.
Awakening: 'Awakening', to Gnostics, means remembering what we always knew, but somehow forgot. Specifically, remembering "we are meant to think like God and being able to do so again because we understand the Christ message".
Baptism: Traditionally Baptism symbolizes acceptance of God. For Gnostic Christians, Baptism means to be born "as children of choice and knowledge". (213) In early Gnosticism, Baptism represents that instant when an initiate first understands Jesus' knowledge teachings. This understanding surfaces in Jn 3:7, "unless one is born anew…or from above [preferred to born again]…he cannot see [comprehend] the kingdom of God." See The Encyclopedia of Religion, (Macmillan and Free Press) p 163 under Cross.
Belief: 'Belief' is a concept foreign to early New Testament authors. 'Belief' is an unfortunate attempt to make the Greek noun, pistis/faith, into a verb. For example, we cannot say "she faiths" (218), so translators say, "she believes." 'Believes', however, is a poor selection of a verb for faith because it misleads its user into thinking blind belief, rather than a solid understanding, as the Greek term pistis/faith implies, is all that is necessary to be Christian. (218)
The Beast: The 'beast' symbolizes a self-perpetuating, materialistic force beneath our present world order. Today we might use the cliché, "the system", in place of The Beast. The Beast was originally a metaphor used by Plato to illustrate that we are blind to the fact that a judgmental and materialistic energy, or "the system", controls us, rather than we controlling it. Today we might use the cliche "the system" in place of the beast.
Body: 'Body', from the Greek term soma, was used by Gnostic Christians to define the whole of human consciousness, meaning the psychological self. Body/consciousness, as a whole, consists of the reasoning mind (sarx/flesh), the intuitive mind (spirit), the indwelling Spirit of God, and the eye, or in today's term, the ego. The eye/ego is an abstraction of the indwelling spirit of God that empowers us with self-consciousness.
Body of Christ: For Gnostic Christians, the 'body of Christ' refers to the higher state of consciousness Jesus' Messianic/Christ message engenders. Jesus is the first fruits, or prototype, of this higher consciousness-Christ-consciousness. Jesus' Christ teachings put the body of Christ-consciousness in reach of us all.
The body of Christ can also refer to a large number/body of people who are in the consciousness or body of Christ, i.e. in Stage Four.
Blood of Christ: The 'blood of Christ' refers to the essence, or life-giving properties, of Jesus' knowledge teachings.
Born Again: "Born Anew" (Jn 3:3 rsv) and "Born from above" (3:3 jbv) are closer to the first century Greek than "born again" (3:3 kjv). In Gnostic Christianity, Jesus' words "truly, truly, I say to you, unless one is born anew, he cannot see the Kingdom of God" (3:3 rsv) meant that unless one's reasoning mind/flesh is born anew into Christ-consciousness (Stage IV), he cannot comprehend the possibility of a kingdom of God here on earth.
Celibacy: 'Celibacy', for Gnostic Christians, meant abstaining from participation in the judgmental enterprises of the lower stages of consciousness, such as "rejecting the Roman social life" (187), not abstaining from sexual intercourse. (188)
Christ: Most think of 'Christ' as Jesus' last name. Christ, however, is the Greek term for Messiah. Jesus, the Christ, is Jesus, the Messiah. "Since Christ means Messiah, the formation expresses a drastic transformation of Jewish expectation." (222)
In the Gnostic church, the term Christ refers to the Messianic, or Christ, message that Jesus of Nazareth taught; i.e. Jesus' logos teachings. When Paul called the "Christ, the 'wisdom of God' in 1Co 1:24, he assumes that the Corinthians know that the divine Sophia [wisdom] has been reinterpreted as Christ, but does not discuss the idea….Christ [for Paul and Justin was understood] as the divine logos (word [logic]), virtually interchangeable with Sophia [wisdom]." (222)
In 1Th 5:18, Paul said, "the saving will [logic] of God is in Christ Jesus…this use of the phrase emphasizes…the cooperation of the Father as initiator and prime cause with the Son as agent/instrument." (223) What can be assumed here is that Jesus brings the will (logic) of God to man in his Christ/Messianic teachings. See Jn, Chapter 1.
In short, Gnostic Christians think of Christ not as Jesus, but rather as Jesus' wisdom, logos, Sophia, or simply, Messianic teachings.
Christ-Consciousness: To be in 'Christ-consciousness' is to understand and live Jesus' Christ/logos teachings. To be in 'Christ-consciousness' is to be in Stage Four. (See Holy Spirit.)
Cross: Cross, for Gnostics, had a twofold purpose. First, it represented Jesus' love by symbolizing his willingness to sacrifice his life for us; and second, it was a symbol, or logo, for Jesus' theory that humanity/anthropoi is a class that has four natures.
Death: In the early church, 'death' referred to living barren, or unfulfilled lives, not physical death. This interpretation is consistent with Jesus' own words in Mt 22:33, Mk 12:27, and Lk 20:38, when he says "God is not the god of the dead [in other words, those of us in Stages II and III who do not understand the Christ message], but of the living [those of us in Stage IV who are doers of the word and practice Jesus' Christ message]."
According to Gnostics, then, "resurrection of the dead is the recognition of the truth". (225) For Gnostics, 'death' and ignorance of participation in the logos of God are synonymous.
Demons: 'Demons', daemons, in the original New Testament Greek, refer to ideas or natural principles that underly civilization, like gravity and magnetism. Daemons, spirits in Latin, were often personified as gods. Venus, for example, personified love; Sophia, "theoretical knowledge" (162); Apollo, intellect; and Neptune, the power in the oceans.
Demiurge: 'Demiurge' literally refers to the intermediate God of those of us in Stages II and III of consciousness: Yahweh, Jehovah, Alla, and today, the father God of Christians. In 2 Co 4:4 Paul calls the demiurge "the god of this cosmos* [meaning the god of those of us in Stages II and III of consciousness]." (171)
In Stage IV, God is no longer considered separate from us, God is within us. To keep from sounding too grandiose, Gnostics use phrases and terms like 'God is love', 'I am', 'creation', or 'the all'. In other words, the Demiurge in Stage Three is a supernatural and extraordinary God. In Stage Four, all are the Spirit of God, and therefore, it is natural to live love everyday in, what then becomes, ordinary ways. This is what Paul means when he says, "'I thank my God' (Rm 1:8) for their [those of us in Stage Four] faith. He refers not to the Demiurge as 'his God', but to the God 'whom I worship in my spirit." (172)
Enlightenment: 'Enlightenment' means being a holy spirit* in Stage IV.
Eternal Life: Aiov, the Greek word translated as 'eternal life', means an age, especially a prevailing paradigm. To Gnostics, aiov refers to life in the age of the glory (Stage V), as well as eternal life in the sense of infinite time in a hereafter. "The philosophical concept of eternity is not clearly expressed in either the Old Testament or New Testament." (130)
Evil: 'Evil' in the New Testament can denote three things-misleading standards (stoichiea) like henos anthropos; wrong disposition in the sense of a materialistic world-view; and dehumanizing acts. For Paul, evil is not associated with demons in the sense of supernatural beings. He clearly supports this in Gal 4:8-9 when he says, "stoichieas [daemons*] are not gods."
Eye: 'Eye', in the Old Testament, refers to psychic functions. "The eye is also the organ of judgment and decision…. The eye which is the light* of the body* is the intention (Mt 6:22; Lk 11:34), which illuminates the entire body." (227)
The Eye, or in todays terms the ego can be thought of as a conveyor upon which all thoughts and feelings we are conscious of, are transported to our god-self. The key words here are "all" conscious thoughts. For unlike most psychological models, the eye, or what today may be referred to as the ego, is like a passive conduit which directs all thoughts we are conscious of to our true god-self, the indwelling spirit of God. In Stages II and III of consciousness, as in other models, the eye/ego takes on judgmental characteristics. In Stages IV and V, unlike other models, the eye/ego mirrors the perfect nonjudgmental nature of the god-self. "The lamp of the body [the whole psychological self] is the eye [ego]. It follows that if the eye [ego] is sound, your whole body [or psychological self] will be filled with light [positive ideas]. But if your eye [ego] is diseased your whole body will be all darkness [cynical & depressed]." (Matt Ch 6:22, 23)
Faith: The Old Testament Hebrew terms, munaah and emet, are generally translated into the Greek term pistus/faith in English. None of these terms, however, means belief in the modern sense of faith, rather they mean "sure or true, trustworthy or dependable, to be firm or solid…the term [emet] nowhere signifies the subjective act of belief." (228)
In the New Testament, pistus refers to a rational understanding rather than belief. Paul's use of the word pistus/faith implies an intellectual awakening; "both the NEV's 'awakened by the message' and the RSV's 'faith comes from what is heard.' This accent on hearing, as an event, which awakens faith, is central to Paul. It is not reducible to hearing sermons, nor simple oral communications, though it embraces both…hearing [from the Greek word Akoe] implies that the gospel must be articulated [understood]." (229) See Jm 1:25, Titus 3:4.
Faith for Paul is more than believing in Jesus, it is comprehending and practicing what Jesus taught. However, because "we have no verbal form for 'faith' [we cannot, for example, say she faiths] but must shift to 'believe'. But 'believe' also creates difficulties, for its opposite is to disbelieve and sometimes doubt. Moreover, because 'belief is often associated with beliefs' it is easy to slip into understanding faith primarily as believing beliefs. While pistus has a specific object, the primary response Paul sought was not consent to trust [belief] of his statements [it was to an understanding of his knowledge teachings]…" (229)
Flesh: 'Flesh' is the English translation of the Greek word, sarx, and the Hebrew word, nepes. When Paul uses the term nepes or sarx, he means the reasoning mind. Scholars recognize that when Paul uses the term sarx, he is referring to "the conscious-self…self…person…seat of carnal appetites…the subject of mental and volitional processes…. " (230)
Gnosticism: Gnosticism, from the Greek term Gnosis, refers to a cognitive, as opposed to an intuitive, understanding of religion.
Gospel: The Greek word evangelion designates "good news". It is interesting to note that Paul often speaks of "our [meaning the Gnostic] gospel" or "my gospel" (Rm 2:16; 1 Co 15:1). Unlike others, Paul's gospel emphasized the cross* (stauros), meaning Jesus' knowledge/Gnostic teachings. Others, such as Mathew, Mark and Peter, emphasized Jesus' role as the Jewish Messiah, and his crucifixion on the cross (skelops).
"Paul's gospel [as opposed to the synoptic gospel] was not presented simply as an answer to a religious quest of his hearers, but as a God-given announcement of an event whose meaning challenges those quests, at least the terms in which they were pursued. Paul characterized his gospel of the cross [stauros] a 'folly to those who are perishing' [those of us in lower stages of consciousness]…. The gospel challenged the prevailing understandings of God, the human condition, and the means of dealing with it; the gospel called for a reconstruction [total re-evaluation] of prevailing ideas." (265)
Grace: 'Grace', from the Greek word, charis, literally means "highly favored" (236), not an act of benevolence of God toward man. When Paul uses the word 'grace', he uses it in appreciation of God for allowing Jesus to teach us the principles of his/God's logos/mind. In effect, grace implies God giving us the right to comprehend and participate in his will (logos/logic). Wisdom can also be considered Grace. (237)
Glory: 'Glory', from the Hebrew word kaboud, in the Old Testament sense, is the manifestation of Yahweh's promise to Israel. Glory represents "success" and "esteem" (238). In the New Testament, Glory receives new and original elaborations. "Christians have the hope of sharing in the glory [Stage V] of God (Rm 5:2). The glory confirms perfect freedom for the Christian (8:21), and a transition of the Christian into glory terminates the process of foreknowledge, predestination, and justification (Rm 8:30)." (239) Actually, the glory represents Stage V in which one's success is measured in brotherly love and personal high self-esteem.
Hear: 'Hear', from the Greek word akoe, means to comprehend and internalize what is being said, rather than just believing or hearing what is said. For Paul, to hear is to be able to articulate what is being said in rational terms.
Heart: "If any single organ is to be conceived as the seed of consciousness, it is the heart, which is most frequently mentioned as the agent of thought and decision." (241). "Biblical idiom differs from modern idiom in considering the heart as the seat of intelligence…and decision…heart is used in the Bible where in English we should use mind or will." (242). "To say heart, means simply to think (Rm 10:6). To reckon in the heart (Gn 6:5; PR 6:18; 16:9) is to reason. Wisdom, discernment, and knowledge are seeded in the heart…when Yahweh gives Solomon breath of heart (1 Co 5:9) this signifies not magnanimity but intelligence; so also one who is lacking in heart is not cowardly but short of wit…to steal one's heart is not to win his affections, but to deceive him…to be stubborn is to be heavy or hard of heart…thus a man is what his heart [reasoning/ego mind] is, and heart is used to designate the character…" (242) Understanding and heart are synonymous. In Hebrew "the heart means the center of thought, not as in Western tradition, of the feelings." (243)
Jeremiah, for example, prophesized that the new covenant will not be written on tablets of stone (externally recorded) but rather on the heart, meaning within the mind. (See Eph 1:18 Note S)
Heaven: In the Old and New Testament, "the phrase 'heavens and earth' signifies, as a rule, simply the visible universe)." (131) The heavens can be considered "a natural phenomena and not [always] as the dwelling of the deity." (131) See Mat 10:29.
For Paul, "the heavens, which in the Old Testament are invisible and unattainable by man (with the exception of the Elijah episode) become in the New Testament the place of dwelling and reward for the Christian [the glory of Stage V]." (131)
Hell: 'Hell' is our separation from God's word/logos, which leads us to reason judgmentally, and, in turn, live barren lives. "Hell is the fire that burns in our conscience, the fire of despair because of our separation from God." (132) "Fire symbolizes ignorance of God." (133) In effect, for Paul, hell is living in Stages II and III of consciousness, for here our judgmental reasoning creates the follies and chaos in the world.
Holy: "'Holy' is a term derived from the Hebrew Kds". (245) Kds describes someone or something that stands out. Holy also implies perfection. We know that that the term Holy is not reserved for transcendent beings and realms because Holy often refers to Holy Ground, Holy Churches, and so on.
Holy Spirit: The term 'holy spirit' applies not only to the divine, but also to those of us whose reasoning has reached the perfection of the logos of God (Stage Four). Angels, sons of God, saints, the chosen, the elect, and pneumatics can be called Holy Spirits. Gnostic Christians use the term holy spirits to refer to those in the Christ-consciousness of Stage IV.
"The indwelling of the spirit in the Christian makes him a holy temple…[holy also] indicates the sacred character of persons or objects belonging to God;.." (245)
Hylic: The Greek word 'hylic' refers to those of us in Stage Two of consciousness, a stage of "immersion in materiality." (GP 146, 19-21)
Henos Anthropos: For Gnostic Christians, the Greek phrase 'henos anthropos' means one mankind and when used in Rm 5:12, refers to Plato's theory of nature that each class, specifically mankind, has a single nature.
Judgmental: To relate/judge ideas in terms of absolutes, either / or, and hierarchical relationships. To judge in the above context, is to judge by "human standards" and "according to worldly wisdom." To judge by human standards is what Jesus' knowledge teachings reveal is at the root of the human condition. Jesus recognizes that judgmental reasoning underlies that condition by stating, "I judge no one." (Jn 8:15)
Kerygma: The Greek word 'kerygma' is traditionally taken to mean the message of Jesus. To Gnostics, however, the kerygma refers to Paul's teachings to the psychic Christians of Stages II and III, whereas his logos teachings are what he teaches to pneumatics-those in Stage IV. 1 Co 1:10-12 exemplifies the schism that Gnostics saw "between pneumatic Christians who followed the secret teachings of Paul [Jesus' Gnostic/knowledge teachings]…and the psychic Christians who followed Peter, the founder of the psychic church."
Kingdom of God: The meaning of the phrase, the 'kingdom of God', is biblically obscure. Understanding Jesus' teachings in the context of the five stages of consciousness removes the cloud that obscures what he meant by the 'kingdom of God'. The kingdom of God is the fifth stage-the glory-a time when all will have reached Stage IV of consciousness.
The Law: The term 'law' can be used in two ways: one, in reference to Mosaic law, and two, in the sense of the Greek word Nons, meaning the principle behind order in the universe, namely the logos, or divine will/word, of god.
Lawless Men: 'Lawless men' refers to those who lived in the lawless era between the first rational man, Adam, and the introduction of the principles of the law of Moses.
Light: 'Light' refers to the moral reasoning of Stages IV and V, which leads to a higher experience of reality.
"Light is the element of moral good (Jn 3:20)…gift of understanding…vision…because the Christian has received the divine light [nonjudgmental reasoning] through Christ, the Christian himself becomes the light of the world." (175) "If you see rightly, then your whole life is illuminated thereby [by nonjudgmental reasoning]; if not, you remain in the dark [a practitioner of judgmental reasoning]". (176)
Light can be understood as the "eyes* of your understanding" (Eph 1:18).
Lend: Lending monies for interest/usury is forbidden by Jesus in Lk 6:35.
Logos: 'Logos' is the Greek word for the logical or reasoning mind of God. Interchangeable translations of logos are will, word, wisdom, and Sophia. "Wisdom was understood to be virtually interchangeable with God's will and word." (268) "It is legitimate to substitute Sophia [wisdom] for logos,.." (269)
Lord: "Paul uses the term 'Lord' to designate Yahweh, as 'God' designates the father." (251) This explains why in Rm 1:5-7, Paul uses two phrases for blessing "first the pneumatics [Stage Four]…with 'grace' from 'God our father' and then the psychics [Stage Three] with 'peace' from 'the Lord'." (251) In effect, Paul uses the term Lord and/or Demiurge to indicate the Old Testament patriarchical image of God held by those of us in Stage III, and God the father to indicate the Gnostic idea of our divine father's consciousness (logos) within us.
Love: 'Love' is defined by three Greek words-eros, philia, and agape'. "Eros signifies the passion of sexual desire and does not appear in the New Testament. Philein and philia designate primarily the love of friendship. Agape' and agapan, less frequent in the profane Greek, are possibly chosen for that reason to designate the unique and original Christian idea of love in the New Testament. The Christian is rooted and grounded in [agape] love [this] love is his diet of conduct [in Stage IV]…it is the bond which unites all virtues". (252)
Agape "has no possessiveness and is not for a desire for satisfaction; it wants to satisfy the other. [Christians]…become not only God's chosen ones…but God's sons…this love is attributed to God…it is identical with God's nature." (1 Co 13A). In effect, agape love identifies the new relationship we feel toward others and the world when we reach the consciousness of oneness in Stage IV. This consciousness mirrors the nature of God's logos/love. (252)
Mercy: The Greek word eleos is generally thought to mean pity. In the first century, however, eleos meant an increased sense of commitment to others, due to a new capacity for deeper love (agape) for all others. This deeper love is the result of internalizing Jesus' knowledge teachings.
Mature: The term 'mature' is the translation of the Greek word telieos. Mature, however, is a misdirected interpretation of telieos. Telieos means more than mature; it means having reached perfection. The rsv of Eph 4:14, for example, translates telieos as "mature manhood", whereas the same translation of telieos in the jbv reads, "until we become the perfect man". The distinction between 'mature' and 'perfect' is important. Mature merely infers adulthood. Perfect/telieos means we have learned to reason perfectly like God. Actually, telieos symbolizes those who have reached Stage IV of consciousness.
Messiah: 'Messiah' is a Jewish title given to one who would restore Israel to her previous glory under David and Solomon. Gnostics consider Jesus the Messiah (Christ in Greek) because his teachings can elevate all the world, including Israel, to glory (Stage V). This exceeds the glory of even David and Solomon. Simply said, Israel expected the Messiah to be a powerful Priest King-Jesus taught we could all be Kings. (Ps 82:2)
Nonjudgmental: To relate ideas in the context of diversity, both/and relationships, and equality.
Orthodox: 'Orthodox' means straight thinkers. (270)
Obedience: The traditional translation of the Hebrew word "shama" is obedience, in the sense of blind obedience. Shama, however, means to be persuaded, to be open to new knowledge, not simply obeying orders. For example, "being open to God comes before being open to man" is a more authentic translation of Acts 5:29 than "obedience to God comes before obedience to man."
Oneness: 'Oneness' is more than acceptance-it is total absorption into others. It is complete empathy, compassion, respect, and pride in others. (Eph 4:26)
One Man: See henos anthropos.
Parables: In today's terms, parables could be considered metaphors, i.e. describing something in terms of something else.
Philosophy: Philosophy deals with converting subjective insights into objective concepts. What we now call philosophy are attempts to establish the superiority of one fact over another. Gnostic Christian philosophy however seeks to establish natural relationships between contradictory facts, for example multiple nature classes can account for contradictory facts about the nature of light, light is both a wave and a particle-not either one of the other.
Psyche: 'Psyche' refers to "the seat of desire" (254), meaning the ego-self of those of us in Stage III. Paul, for example, uses the term 'psychics' to represent those of us in Stage III who use worldly, or human reasoning, as opposed to the enlightened reasoning of Stage IV.
Pneumatic: Generally translated 'spiritual', 'pneumatic' originally referred to those of us who have reached the psychological perfection of Stage IV. See Holy Spirit.
Repentance: Repentance "from the Greek word metanola implies a change in mind." (Mat 3:1 note b JBV)
Resurrection: Resurrection implies intellectual renewal made possible by understanding Jesus' Christ message. "The 'old anthropos' [henos anthropos] must be 'put off' (Col 3:9-10) in order to 'put on' the new pneumatic anthropos [anthropoi]." In this light, resurrection means the transition of our judgmental ego-self in Stage III, to our nonjudgmental ego-self of Stage IV. This transition is made possible by understanding Jesus' knowledge teachings. See Keck 109-59-35 and GP 84-85.
Righteousness: The term 'righteousness' means 'right-mindedness', as well as 'walking in perfection" (256). Right-mindedness implies understanding rightly, and reasoning in the same nonjudgmental way that God reasons.
Salvation: Salvation is the translation of the Greek word 'soteria'. This word has its roots in the concept of coming to a new understanding of God through mental effort, not through God's benevolence.
In the first century, soteria is synonymous with "coming to the knowledge of the truth" (1 Tm 2:4), not being saved. The term 'rectification' better encompasses the meaning of soteria than does salvation, for the word soteria, traditionally translated savior, is a first century title that refers to a healer who rectifies a problem, rather than a transcendental being who saves the world.
Satan: 'Satan' is a personification of what early Church fathers considered evil: like judgmentalness, materialism, lust, greed, relentlessness, usury, and the merchandising of Jesus' teachings. Satan is "the power of materiality." (158)
Scribe: Refers to academics and intellectuals.
Second Coming: The 'second coming', from the Greek word parousia, refers to reaching Stage IV. Tradition teaches that when the resurrection comes, the world will be destroyed. This belief, however, rests on the mistranslation of the Greek word allasso, to mean to destroy when, in the first century, it meant to alter or change. In this light, the world will not come to an end. Only the world, as we now know it, will end. We can be assured of this interpretation by several passages in the Bible that refer to the "world to come", Stage V (Mt 12:32 and Mk 10:30). The glory is the renewed earth that Peter talks about in 2 Pt 13:3 when he says "according to his promise for new heavens and a new earth wherein dwell righteousness." (A110, Matt 24, Lk 17:22-37, 21:33, 24:30; 1Thes 4:17, rev 1:7, 4:14)
Secret/Esoteric Tradition: The 'secret tradition' mentioned in Mt 13:10 has historically been recognized as a mysterious body of knowledge. Orthodox Christians think of the esoteric tradition as heretical, whereas Gnostics claim it is Paul's "doctrine of the 'mystery of Sophia' [1 Co 2:6]…which may have included the myth of Sophia's fall and redemption." (271) In effect, what to Orthodox Christians was considered a cultist myth about the goddess Sophia, is for Gnostics, a philosophy which teaches that wisdom in its present form is imperfect, but through Jesus' knowledge teachings, can reach perfection.
Sin: 'Sin', from the Greek word hamartia, refers to an "intellectual error" that causes us to miss the mark of understanding, God's logos/logic. (143)
Sons of God: 'Sons of Gods' refers to individuals in Stage IV.
Sons of Man: 'Sons of man' refer to those of us in Stages II and III who have not yet internalized Jesus' knowledge teachings and, therefore, live at the consciousness level of Stages II and III.
Sophia: 'Sophia' is the Greek goddess who originally personified "theoretical as distinguished from practical wisdom; specifically in Aristotle, knowledge of first principals [like henos anthropos and anthropoi]." (162) In everyday conversation, however, Sophia is considered wisdom as we would define it in Stages I through III. Gnostics refer to Sophia in these lower stages as the "drop" (163), "whore" (164), and in the Gnostic gospel, the Sophia of Jesus Christ, as the "deficiency of the female" (163). In Stage IV, Sophia is defined by Gnostics as "divine Sophia", i.e., perfected reasoning.
Soul: In first century Greek, the term 'soul' meant the totality of mind, which, in Plato's book, The Republic, consists of three elements: the visible, the intelligible, and the good that mediated between the first two. We can equate the three elements of the Greek model of the soul to the reasoning mind, intuitive mind, and indwelling Spirit in the Gnostic Mind Model, Page X. Paul used the term 'body' in place of 'soul'. (See Spirit, the Greek translation of Soul.)
Spirit: 'Spirit' is the Latin translation of the Greek word 'soul'. In the original Greek text of the New Testament, none of which survived, both 'spirit' and 'soul' were thought of in their classical Greek sense of the totality of man's psychological self. The term 'soma'/body is often used in place of spirit and soul in surviving NT texts.
"The spirit is not obviously an explicitly concerned as a divine personal being in Paul…at times Paul seems nearly to identify the spirit as the conscious self and [at other times] the spirit as the heavenly level of being into which the Christian is transformed." (259)
"Man's spirit [or psychological self] is the lamp of Yahweh, searching his deepest self." (Pr 20:27)
Spiritual: The Greek word, pneumatic, refers to being in Stage IV, or Christ- consciousness. Being spiritual means more than teaching, talking, or singing about oneness with others. It means living as if the well-being of others is as important to you as is your own. This means using all we have to the best advantage of all. Or as Jesus said, "he who has two coats, let him share with him who has none; and he who has food, let him do likewise." (Lk 3:11). In principle, this means that the truly spiritual person owns and consumes only what he needs. He willingly invests his over-abundance in ways that will elevate the well-being of others to his own level.
Syzygy: The term 'syzygy' is rooted in the Greek concept of yoking or pulling together. Gnostics use this word in relation to the reasoning/ego mind in Stage IV working in accord with the god-self. Unfortunately, syzygy is often interpreted in terms of endogenous gods.
Trinity: "The Trinity of Father, Son, and Holy Spirit, as understood in the traditional sense, was reached only in the fourth and fifth centuries AD and hence not explicitly and formally a biblical belief." (177) In Gnostic terms, the trinity defines how God interacts with mankind in the various stages in the developmental of our consciousness. Specifically:
Truth: 'Truth', in the New Testament, can mean three things:
Word: Word is the English translation of the Greek word logos. Like will, word refers to the creative and reasoning mind of God. As Paul says in 1 Th 2:13, what Jesus teaches "is not the word [logos/judgmental reasoning] of man, but the word [logos/nonjudgmental reasoning] of God." See Logos.
Works: The biblical term 'works' can be divided into two categories. 1) Human endeavors viewed as useless, materialistic acts of false pride (Stages I, II, and III); and 2) works which are motivated by universal love (Stages IV and V). The useless works of pride, "the works of darkness (Rm 13:12; Afh 5:11), works of the flesh (Gal 5:19), wicked works (Jn 3:19), and so on., infer the ineffectiveness of attempts by worldly man, those of us in lower stages, to truly affect the fundamental quality of their lives. The works of the righteous, those of us in Stage IV, however, is effective because it emanates from a higher form of consciousness. (Titus 3:4)
World: 'World', from the Greek word cosmos, can mean three things:
Wisdom: 'Wisdom' can be understood in two ways:
"The wisdom of this world makes its possessors think themselves wise when they are foolish". (263) See Rm 1:22.
Wrath: The New Testament term 'wrath' refers to judgmental reasoning. Unfortunately, many interpretations of Rm 5:8, in which 'wrath' appears, improperly add the phrase "of God", which, in turn, leads us to believe that God's wrath is some sort of punishment rather than the judgmental reasoning of Stages II and III. For example, terms like 'children of wrath' refer to those of us in Stages II and III-not those being punished by God.
Christ dealt with sin, not God's wrath. See Keck 135, 40, 41, Rm 8:3, R7.
(1) John White,
What Is Enlightenment, (The Aquarian Press, 1984), p. XX.
(2) Will Durant, Ceasar and Christ, (Simon & Schuster), p. 660.
(3) Obid., p. 663.
(4) Obid., p. 661.
(5) Leander E. Keck, Paul and His Letters, (Fortress Press, 1979), p. 37.
(6) Oskar Gruenwald, Journal of Interdisciplinary Studies, Vol.11, No. ½,
1990, Christianity and Science, Institute for Interdisciplinary Research.
(7) John L. McKenzie, S.J., Dictionary of the Bible, (Macmillan Publishing Co.,
Inc., 1965), p. 817.
(8) Erich Fromm, The Art of Loving, (Harper Colophon Books), p. 72-73.
(9) Will Durant, Our Oriental Heritage, (Simon and Schuster), p. 535.
(10) Ibid., p. 535-36.
(11) Francis Bacon, Novum Organum XII.
(12) K. V. Tanuikainem, Quantum Physics, Philosophy, and the Image of God: Insights
from Wolfgang, Pauli, (article from Zygon, Vol. 25 No. 4, Dec. 1990), p. 397.
(12A) Franz Xavier Kroetz, Omni, (Vol. 7, No. 9, Omni Publications, June 1985),
p 44.
(13) Erich Fromm, The Heart of Man, (Harper & Row, 1971), p. 184.
(14) Martin Buber, I and Thou, (Charles Scribner's Sons, New York, 1958), p.
44.
(15) Charles Hampden-Turner, Maps of the Mind, (Macmillan Publishing Co., First
Collier Books Edition, 1981), P. 140.
(16) Obid., p. 59.
(17) Jonas Salk, quoted by Charles Hampden-Turner in Maps of the Mind, p. 124.
(18) Ibid., p. 148.
(19) Ibid., p. 48.
(20) Will Durant, Our Oriental Heritage, p. 535.
(21) Erich Fromm, The Sane Society, (Fawcett Premier Books, 1965), p. 61.
(22) K.V. Tanuikaninem, Quantum Physics, Philosophy, and the Image of God, p.
397.
(22A) Elaine Pagels, The Gnostic Paul, (Trinity Press International, 1992),
p?. 146.
(23) Albert Schweitzer, The Philosophy of Civilization, (Tallahassee: University
Press of Florida, 1981), p. 79.
(24) Niels Bohr, Discover, The News Magazine of Science, (Vol. 4, No. 12, December,
1983), p. 53.
(25) John L. McKenzie, S. J., Dictionary of the Bible, p. 844.
(26) Dr. William Calloley Tremmel, The Twenty-Seven Books that Changed the World,
(CBS College Publishing, 1981), p. 207.
(27) Joseph Campbell, The Masks of God: Oriental Mythology, (Penguin Books,
Published by The Viking Press, 1962), p. 485.
(28) John Shelby Spong, Why Christianity Must Change or Die, (Harper, San Francisco,
1998), p. 39.
(28A) Charles M. Laymon, Laymon's Bible Commentary, Rm. 5:1-2, (Library #220.7
L454V21), p. 37.
(28B) Charles Hampden-Turner, Maps of the Mind, p. 118.
(29) Motivations and Personality, p. 37.
(30) Teihard de Chardin, The Phenomenon of Man, (New York: Harper and Row, Colophon
Books, 1975), p. 165.
(31) Ibid., p. 213.
(32) Ibid., p. 224.
(33) Ibid., p. 19
(34) Ibid., pp. 250, 258-63.
(35) Ibid., p. 13. From the Introduction by Huxley.
(36) Charles Hampden-Turner, Maps of the Mind, p. 136.
(37) Ibid., p. 37.
(38) Ken Wilber, Jack Engler, and Daniel P. Brown, Transformations of Consciousness,
(Boston: Shambhala, New Science Library, 1986), p. 6.
(39) Sri Aurobindo, The Synthesis of Yoga, (Pondicherry: Sri Aurobindo Ashram,
1971) from the Chapter entitled "Standards of Conduct and Spiritual Freedom,"
excerpts from which were quoted in Collaboration, VI, No. 3 (Spring, 1980),
pp. 2-5.
(40) Eric Fromm, The Sane Society, p. 38.
(41) Will Durant, Ceasar and Christ, p. 610.
(42) Elaine Pagels, Adam, Eve, and the Serpent, (Random House, 1988), p. 71.
(43) Peak's Commentary on the Bible, (Nelson Publishing), Library #220.7 B56
C.3, pp. 946-7.
(44) Charles Gores, Bishop of Oxford, A New Commentary on Holy Scripture, (New
York: Macmillan Company), p. 472.
(45) Elaine Pagels, The Gnostic Paul, p. 146.
(46) (Author Unknown)
(46A) Deirdre J. Good, Reconstructing the Tradition of Sophia in Gnostic Literature,
(Society of Biblical Literature, Monograph Series, BT 1390:G65 1987), p. 22.
(47) Elaine Pagels, Adam, Eve, and the Serpent, pp. 59-61.
(48) Paul Badham, Christian Beliefs About Life After Death, (Harper & Row,
1976), p.5.
(49) Elaine Pagels, Adam, Eve, and the Serpent, p. XXIV.
(50) Charles Hampden-Turner, Maps of the Mind, p. 24.
(51) Eric Fromm, The Sane Society, p. 2.
(52) Benjamin Jowett, Plato the Republic, (The Heritage Press, Third Edition,
1892) p. 428.
(53) Ibid., p. 430.
(54) Ibid., p. 433.
(55) Ibid., pp. 433-34.
(56) Ibid., p. 434.
(57) Ibid., p. 435.
(58) Will Durant, Caesar and Christ, (New York: Simon and Schuster), p. 88.
(59) Elaine Pagels, The Gnostic Paul, p. 146.
(60) Albert Schweitzer, The Philosophy of Civilization, p. 79.
(61) Quotes 678-7 ?
(62) Matthew 25:33-46.
(63) Mat. 25:40.
(64) Bhagavad Gita 10:21.
(65) Ibid., 6:29.
(66) Luke 10:30-37.
(67) Ogden Nash ?
(68) Elaine Pagels, Adam, Eve, and the Serpent, p. 68.
(68A) John L. McKenzie, S.J., Dictionary of the Bible, p. 344.
(69) Elaine Pagels, The Gnostic Paul, p. 146.
(70) Mat. 5:48.
(71) In process.
(72) In process.
(73) Albert Schweitzer, The Philosophy of Civilization, p. XII.
(74) Random Acts of Kindness Calendar. Quote for June 8, 1996.
(75) William Colloley Trimmel, The Twenty-Seven Books that Changed the World,
p. 207.
(76) Marcus J. Borg, Meeting Jesus Again for the First Time, (Harper, San Francisco,
1995), p. 107,
(77) Open.
(78) Open.
(79) Open.
(80) John McKenzie, Dictionary of the Bible, p. 899.
(81) Ibid., p. 900.
(82) Colosians 3:12-13 (RSV).
(83) James Fadiman and Robert Frager, Personality and Personal Growth (New York:
Harper & Row), p. 329.
(84) William Colloley Trimmel, The Twenty-Seven Books that Changed the World,
p. 207.
(85) 1Co. 13:9-12.
(86) Elaine Pagels, The Gnostic Paul, p. 19.
(87) Luke 17:21.
(88) Mat. 3L17, Mark 1:11, Lk. 3:22, and John 1:32.
(89) Mat. 4:1; Mark 1:12; Lk. 4:1.
(90) Jn. 8:28.
(91) Jn. 14:10.
(92) Jn.10:30.
(93) Jn. 14:12.
(94) A Course In Miracles: Manual for Teachers (Foundation for Inner Peace,
1977), p. 61.
(95) John Bartlett, Familiar Quotes, (Little Brown and Co.), p. 697.
(96) Phyllis, Goshin, Lymp, The Great Ideas of the Bible, p. 93.
(97) John Wise, What is Enlightenment?, p. XVII.
(98) Ibid, p. XVIII.
(99) Ralph Waldo Emerson.
(100) Ralph Waldo Trine, What All the World's A'seaking, 1896, quoted in John
Marks Templeton, The Humble Approach (New York, Continuum Publishing Company,
1995), p. 109.
(101) Dr. Elizabeth Cubler-Ross, Life After Death ?
(102) Albert Schweitzer, The Philosophy of Civilization, p. ?
(103) Albert Einstein.
(104) James Redfield, The Celestine Prophecy, (New York: Warner Books, Inc.,
1993).
(105) Charles Hampden-Turner, Maps of the Mind, p. 150.
(106) Ibid., p. 48.
(107) Ibid., p. 50.
(108) Elaine Pagels, Adam, Eve, and the Serpent, p. 59.
(109) Thomas Paine, On Liberty ?
(110) Elaine Pagels, The Gnostic Paul, p. 146.
(111) John Wise, What is Enlightenment, Introduction.
(112) John L. McKenzie, S.J., The Dictionary of the Bible, p. 636.
(113) Elaine Pagels, The Gnostic Christian, p. 14.
(114) John L. McKenzie, S.J., Dictionary of the Bible, p. 637.
(115) The International Standard Bible Encyclopedia, (Under Cross), p. 760.
(116) Encyclopedia of Religion and Ethics, edited by James Hastings, Vol. 4,
p. 324.
(117) Ibid., p. 326. Also, Dictionary of Christian Antiquities, Dr. William
Smith and Prof. Cheetham, (Library # BR95-S6-V1), pp. 496A and 497A.
(118) John L. McKenzie, S.J., Dictionary of the Bible, p. 162.
(119) Elaine Pagels, The Gnostic Paul, p. 55.
(120) Encyclopedia of Religion and Ethics, p.328.
(121) Ibid., p. 329.
(122) New Catholic Encyclopedia, (Library # BX841-N44-1967-V4), p. 473.
(123) Dr. William Smith and Professor Cheetham, Dictionary of Christian Antiquities,
(London: John Murry), p. 494.
(124) Elaine Pagels, The Gnostic Paul, p. 58.
(125) John L. McKenzie, S.J., Dictionary of the Bible, p. 32.
(126) Open
(127) Article, Milwaukee Journal Newspaper, This Week section, p. 28, Date??.
(128) William Colloley Trimmel, The Twenty-Seven Books that Changed the World,
p. 204.
(129) John L. McKenzie, S.J., Dictionary of the Bible, pp. 366-67.
(130) Ibid., p. 247.
(131) Ibid., p. 344.
(132) Paul Tillich, A History of Christian Thought, (Harper & Row, 1967),
p. XXVII, p. 64.
(133) Elaine Pagels, The Gnostic Paul, p. 61.
(134) Charles M. Laymon, Interpreturers One Volume Commentary on the Bible,
(Abingdon Press), Lk. 6:32-36.
(135) Will Durant, Caesar and Christ, pp. 614-15.
(136) John L. McKenzie, S.J., Dictionary of the Bible, p. 570.
(137) Ibid., p. 571.
(138) Ibid., p. 569.
(139) Ibid., p. 571.
(140) Elaine Pagels, The Gnostic Paul, p. 7.
(141) Leander Keck, Paul and His Letters, (Fortress Press), p. 37.
(142) Oskar Gruenwald, Institute for Interdisciplinary Research, Ref. Journal
of Interdisciplinary Studies, Vol. 11. No. ½, 1990, Christianity and
Science.
(143) John L. McKenzie, Dictionary of the Bible, pp. 817-21.
(144) Charles M. Layman, The Interpreters One-Volume Commentary on the Bible,
(Abengdon, Nashville), p. 781.
(145) Leander Keck, Paul and His Letters, p. 124.
(146) Elaine Pagels, Adam, Eve, and the Serpent, p. 97.
(147) Ibid., p. 112.
(148) Ibid., p. 141.
(149) Ibid., p. 143.
(150) Ibid., p. 107.
(151) Ibid., p. 108.
(152) Ibid., p. 106.
(153) Ibid., p. 143.
(154) Ibid., p. 143.
(155) Leander Keck, Paul and His Letters, p. 109.
(156) Elaine Pagels, The Gnostic Paul, p. 84.
(157) Ibid., p. 85.
(158) Ibid., p. 67.
(159) John L. McKenzie, S.J., Dictionary of the Bible, p. 774.
(160) International Standard Bible Encyclopedia, (Ferdmans), Library # BS440
J6 1956. See Satan.
(161) John L. McKenzie, S.J., Dictionary of the Bible, p. 774.
(162) Dagobert D. Runes, Dictionary of Philosophy, (Little Adams, 1980), p.
295.
(163) Deirdre J. Good, Reconstructing the Tradition of Sophia in Gnostic Literature,
(Society of Biblical Literature, Monograph Series), Library # BT1390:G65 1987,
p. 52.
(164) Ibid., p. 43.
(165) In process.
(166) John L. McKenzie, S.J., Dictionary of the Bible, p. 142.
(167) Charles Gore, Bishop of Oxford, New Commentary on Holy Scripture, (New
York: Macmillan Company), p. 427.
(168) Phyllis, Goshin, Lymp, The Great Ideas of the Bible, p. 93.
(169) Leander Keck, Paul and His Letters, p. 35.
(170) Charles M. Laymon, The Interpreters One Volume Commentary on the Bible,
p. 961b.
(171) Elaine Pagels, The Gnostic Paul, p. 119.
(172) Ibid., p. 142.
(173) Deirdre J. Good, Reconstructing the Tradition of Sophia in Gnostic Literature,
p. 51.
(174) Elaine Pagels, The Gnostic Paul, p. 146.
(175) John L. McKenzie, S.J., Dictionary of the Bible, p. 511.
(176) Charles L. Laymon, The Interpreters One Volume Commentary on the Bible,
Mat. 6:22-23.
(177) John L. McKenzie, S.J., Dictionary of the Bible, p. 899.
(178) Charles Gore, Bishop of Oxford, New Commentary on Holy Scripture, p. 540.
(179) John L. McKenzie, S.J., Dictionary of the Bible, p. 900.
(180) Paul Tillich, A History of Christian Thought, p. 36.
(181) Charles M. Laymon, The Interpreters One Volume Commentary on the Bible,
p. 546a.
(182) Ibid., p. 547a.
(183) Ibid., p. 1047.
(184) Deirdre J. Good, Reconstructing the Tradition of Sophia in Gnostic Literature,
p. 70.
(185) Charles M. Laymon, The Interpreters One Volume Commentary on the Bible,
p. 1047.
(186) Deirdre J. Good, Reconstructing the Tradition of Sophia in Gnostic Literature,
p. 36.
(187) Elaine Pagels, Adam, Eve, and the Serpent, p. XXV.
(188) Ibid., p. 78.
(189) Ibid., p. 125.
(190) Dogobert D. Runes, Dictionary of Philosophy, p. 295.
(191) Deirdre J. Good, Reconstructing the Tradition of Sophia in Gnostic Literature,
p. 52.
(192) Will Durant, Caesar and Christ, p. 613.
(193) Ibid., p. 612.
(194) Leander Keck, Paul and His Letters, p. 15.
(195) Elaine Pagels, Adam, Eve, and the Serpent, p. 59.
(196) Elaine Pagels, The Gnostic Paul, p. 17.
(197) Ibid., p. 17.
(198) Ibid., p. 18.
(199) James Hastings, Encyclopedia of Religion and Ethics, (Confirmation-Drama),
pp. 84-86.
(200) Elaine Pagels, Adam, Eve, and the Serpent, p. 99.
(201) Elaine Pagels, The Gnostic Paul, p. 30.
(202) Ibid., p. 38.
(203) Erich Fromm, The Heart of Man, (Harper & Row, 1971), p. 147.
(204) Ibid., p. 147.
(205) John L. McKenzie, S.J. Dictionary of the Bible, p. 481.
(206) Elaine Pagels, The Gnostic Paul, p. 36.
(207) Catholic Commentary on Holy Scripture, Library # 220.6 064C, p. 1163.
(208) Abingdon Bible Commentary, Library # 220.7, E36, p. 1307.
(209) Matt Henry's Commentary, Library # 220.6 H523 C, p. 664 & 1916.
(210) Charles M. Laymon, The Interpreters One Volume Commentary on the Bible,
p. 905.
(211) Ibid., p. 906.
(212) Ibid., pp. 906-7.
(213) Elaine Pagels, Adam, Eve, and the Serpent, p. 62.
(214) Leander Keck, Paul and His Letters, p. 57.
(215) Elaine Pagels, The Gnostic Paul, p. 44.
(216) Ibid., p. 29.
(217) Ibid., pp. 29-30.
(218) Leander Keck, Paul and His Letters, pp. 52-53.
(219) Charles M. Laymon, The Interpreters One Volume Commentary on the Bible,
p. 779.
(220) John L. McKenzie, S.J., Dictionary of the Bible, p. 100.
(221) Ibid., p. 101.
(222) Leander Keck, Paul and His Letters, pp. 45 & 34.
(223) John L. McKenzie, S.J., Dictionary of the Bible, p. 436.
(224) Ibid., pp. 435-36.
(225) Elaine Pagels, The Gnostic Paul, p. 107.
(226) Dogobert D. Runes, Dictionary of Philosophy, p. 295.
(227) John L. McKenzie, S.J., Dictionary of the Bible, p. 258.
(228) Ibid., p. 267.
(229) Leander Keck, Paul and His Letters, p. 52.
(230) John L. McKenzie, S.J., Dictionary of the Bible, p. 837.
(231) William Colloley Trimmel, The Twenty-Seven Books that Changed the World,
p. 56.
(232) John L. McKenzie, S.J., Dictionary of the Bible, p. 218.
(233) Elaine Pagels, The Gnostic Paul, p. 59.
(234) Paul Tillich, A History of Christian Thought, pp. 56 & 58-9.
(235) Leander Keck, Paul and His Letters, p. 37.
(236) John L. McKenzie, S.J., Dictionary of the Bible, p. 313.
(237) Elaine Pagels, The Gnostic Paul, p. 13.
(238) John L. McKenzie, S.J., Dictionary of the Bible, p. 313.
(239) Ibid., p. 314.
(240) Ibid., p. 538.
(241) Ibid., p. 538.
(242) Ibid., pp. 243-44.
(243) J. H. Davies, Cambridge Bible Commentary on the New English Bible, A Letter
to Hebrews, (Cambridge University Press, 1967), p. 81.
(244) John L. McKenzie, S.J., Dictionary of the Bible, p. 344.
(245) Ibid., pp. 365-67.
(246) Elaine Pagels, The Gnostic Paul, pp. 54-55.
(247) Leander Keck, Paul and His Letters, p. 43.
(248) Paul Tillich, A History of Christian Thought, p. 31.
(249) William Colloley Trimmel, The Twenty-Seven Books that Changed the World,
p. 207.
(250) Paul Tillich, A History of Christian Thought, p. 8.
(251) Elaine Pagels, The Gnostic Paul, p. 15.
(252) John L. McKenzie, S.J., Dictionary of the Bible, pp. 221-22.
(253) Ibid., p. 567.
(254) Ibid., p. 834.
(255) Websters 20th Century, 2nd Edition Dictionary.
(256) R. Eisennan & M. Wise, The Dead Sea Scrolls Uncovered, (Element Books
Limited, 1992), p. 33.
(257) Leander Keck, Paul and His Letters, p. 119.
(258) Laymon's Bible Commentary, p. ??.
(259) John L. McKenzie, S.J., Dictionary of the Bible, p. 884.
(260) Elaine Pagels, Adam, Eve, and the Serpent, p. 68.
(261) John L. McKenzie, S.J., Dictionary of the Bible, pp. 901-02.
(262) Dogobert D. Runes, Dictionary of Philosophy, p. 183.
(263) John L. McKenzie, S.J., The Dictionary of the Bible, p. 932.
(264) Leander Keck, Paul and His Letters, p. 10.
(265) Leander Keck, Paul and His Letters, p. ??.
(266) Elaine Pagels, The Gnostic Paul, p. 146.
(267) Ibid., p. 55.
(268) Leander Keck, Paul and His Letters, p. 43.
(269) Open
(270) Elaine Pagels, Adam, Eve, and the Serpent, p. 57.
(271) Elaine Pagels, The Gnostic Paul, p. 271.
(272) Dr. William
Colloley Tremmel, The Twenty-Seven Books That Change The World, Pg 204, Holt,
Rinehart & Winston Publishers, 1981
(273) John L. McKenzie, S.J., Dictionary Of the Bible, Pg. 366-67, Macmillan
Publishing Co., Inc., 1965.
(274) Charles M.
Laymon, The Interpreters One Volumne Commentary on the Bible, p. 547b.
(275) Paul Tillich, A History of Christian Thought, p. 31.
(276) William Colloley
Trimmel, the Twenty-Seven Books that changed the World, p. 207.
(277) Ibid.
(278) Paul Tillich, A History of Christian Thought, p. 8.
(279) Charles M. Laymon, The Interpreters One Volumne Commentary on the Bible,
p. 546a.
(280) John L. McKenzie, S.J., The Dictionary of the Bible, p. 941.
(281) Charles M. Laymon, The Interpreters One Volumne Commentary on the Bible,
p. 547b.
(282) Ibid. p. 1047.
(283) Will Durant, Ceasar and Christ, p. 594.
Copyright © February 2, 2001, William C. Kiefert