![]() ![]() This article will endeavor to provide the main features of the Sophia myth, which, like the parable of the Prodigal Son in Luke's Gospel and the Hymn of the Pearl in the Gnostic Acts of Thomas, is a profound revelation of the pilgrimage of the soul. The other two components of the text are the narrative of the story of Pistis Sophia and additional instructions to the disciples in the form of a dialogue. Henceforth he starts to instruct his disciples about his experiences and other occult matters. After thirty hours, Jesus returns, surrounded by three robes of light, with a brighter glow than when he had ascended. (According to this and other Gnostic texts, the resurrected Jesus spent some time instructing his disciples before making his final ascension to heaven.) Suddenly, in the midst of thunder and lightning, he is elevated to the heights of heaven in the midst of intense, blinding light. In the first, Jesus is with his disciples for eleven symbolic years (perhaps eleven months) after his return from the dead, at the Mount of Olives. The text is divided into three major parts. A much more recent translation was made by Violet MacDermot and published in 1978. Schwartze, but it was only half a century later that it was translated into modern European languages, such as French (Amalineau, 1895), German (Carl Schmidt, 1905) and English (G. The complete text was translated into Latin in the mid-nineteenth century by M. The codex containing it was brought to England around 1772 and was later sold to the British Museum. The original text of the Pistis Sophia, written in Greek, has been lost the earliest version we have is an ancient translation into Coptic. This article attempts to describe the text in terms of the expansion of consciousness attained by Jesus as part of his supreme initiation. In Brazil in 1997, the author of this article published a version of the Pistis Sophia with suggested interpretations of the text and a summary of the cosmology of the work, with the help of some little-known notes of Blavatsky (Blavatsky, "Pistis Sophia"). ![]() ![]() ![]() Hurtak and his wife Desiree Hurtak and Samael Aun Weor, a self-proclaimed Gnostic master and supposed member of the Great White Fraternity, who wrote Pistis Sophia develada ("Pistis Sophia Unveiled"), explaining all of the text's mysteries in terms of sexual magic. "About this title" may belong to another edition of this title.In recent years some authors have attempted to interpret the text, such as Jan van Rijckenborgh, with his book Les mystères gnostiques de la Pistis Sophia J.J. As this book demonstrates, Elisabeth Schüssler-Fiorenza has for many of us herself become a Sophia figure of our period continuously contributing her wisdom over and over again.” ― David Tracy, University of Chicago, USA “In this new edition of her deep and influential book, Elisabeth Schüssler-Fiorenza continues her singular retrieval of the biblical figure of Sophia for contemporary theology. Reid, O.P, Catholic Theological Union, USA For those willing to embark on the journey with her, the destination is no less than global well-being.” ― Barbara E. With analysis of women's experience as the starting point, Schüssler-Fiorenza uses vivid images such as “into the hill country,” and “the open road to Galilee,” to invite readers into new spaces where images of Christ in the Scriptures can be explored from a different perspective and christological discourses can be reconceptualized toward liberating practice. “This is a most welcome reissue of Schüssler-Fiorenza's groundbreaking work. "synopsis" may belong to another edition of this title. This Cornerstones edition features a new extended introduction which takes into account the developments in the field since the work was originally published in 1994. By assessing various Jesus traditions and interpretations in terms of whether they can engender liberating visions for today, Schüssler Fiorenza seeks to challenge and transform a Christianity dominated by masculinity and exclusivist theological frameworks so that it offers a vision of justice and well-being for all, the central image in which is the reign, the coming world, of God. Re-imagining the Jesus movement in a feminist key transcends the boundaries set by history, gender and doctrine. On the other, she examines the feasibility of a feminine christology by considering such problems as Christian anti-Judaism, ideological justification of domination, religious exclusivism and the formation of patriarchal identity. On the one hand, she looks at biblical christology from a critical feminist perspective in the tradition of liberation theology. In Jesus: Miriam's Child, Sophia's Prophet Elisabeth Schüssler Fiorenza makes a unique contribution to two quite different discussions of Jesus the Christ. ![]()
0 Comments
Leave a Reply. |