Tag Archives: Jordan

H. Detering, “The Gnostic Meaning of the Exodus”—A commentary (Pt. 3)

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→ Table of Contents Note: Dr. Detering’s original writing (translated) is in brown. My commentary is in black. Page numbers (in brackets) may change, as the English translation has not yet been published. A commentary on Dr. Hermann Detering’s “The Gnostic meaning of the Exodusand the beginning of the Joshua/Jesus Cult” (2017) Abstract by Dr. Detering of the entire article: In a gnostic interpretation, the Exodus motif has strong affinities with Buddhist-Indian conceptions. An investigation of where and when the thought systems of East and West converge—in this case, Hebrew scripture and Jewish tradition on the one hand, Buddhist and Indian spirituality on the other—leads to the Therapeutae, described by Philo of Alexandria in his De Vita Contemplativa. The Therapeutae were, … Continue reading →

The Natsarene and Hidden Gnosis – Pt. 6

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Priests vs. Levites   We concluded the last section with an observation of Ellis Rivkin: “We must, therefore, conclude that the Aaronides come to power with the finalized Pentateuch and, as such, are their own creation” (IDB). The priestly Aaronides, centered in Jerusalem, are the post-exilic religious hegemonists who took authority away from the pre- and concurrently-existing (gnostic) Levites. By “their own creation,” Rivkin means that the Aaronides invented their own pedigree, invented their status as Levites (for Aaron was supposedly himself a Levite), and in this way they took over from the ancient and ʻtrueʼ Levites the rights to administer the Temple. Essentially, they arrogated to themselves the religion which became known as “Judaism.” With the rise of the … Continue reading →

The Natsarene and Hidden Gnosis – Pt. 4

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Ephrathah and ʻcrossing overʼ   In Jewish scripture, Bethlehem is sometimes equated with Ephrath/Ephrathah (Gen 35:19; 48:7; Ruth 4:11; Mic 5:2). Elsewhere, the latter is the “father” of Bethlehem (1 Chr 4:4). Both ʻplacesʼ were not material settlements in Judah, Benjamin, or Ephraim, but mythical locales in pre-Israelite religion. Beit-Lahmu (Bethlehem) was the home of the Lahmu divinities, servants of the great god of hidden wisdom who guarded the ʻgateʼ of his house. Hidden wisdom (gnosis) had long been symbolized by fresh water emerging from within and under the earth. Thus, it is no surprise that the Bethlehem known to Jewish scribes was noted for a well with special water sought out by David himself, as already cited (2 Sam … Continue reading →

The Mandeans and Christian Origins (R. Stahl)

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In a recent post I mentioned reading a book by Robert Stahl, “Les Mandéens et les Origines Chrétiennes” (Paris, 1930). I finished it yesterday. Actually, I only read about half the book, because when I was at GTU library in Berkeley (see last post) I photocopied only what I considered the most important chapters. Here’s my comment on this interesting work… Stahl sees the Gospel of John as dependent upon (and as a reaction against) Mandaism (pp. 10, 14). Both emphasize light/life/the word, but the main difference is that the Fourth Gospel carnalizes these in the person of Jesus. According to Stahl, GJohn was a reaction against those who considered John the Baptist to be the “Great Revealer,” and the … Continue reading →

Samaria: The Messiah’s Homeland (Ory) – pt. 3

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by Georges Ory Cahiers du Cercle Ernest Renan, no. 11 (1956) Edited and translated from the French by R. Salm (April, 2012) Note: Editorial additions are in green. Part Three Simon and the Taheb or “Messiah” It was in Samaria that the belief in the messiah, which was very old, appeared most coherently. This messiah—the Taheb—would return divine favor to Samaria (that is, to “Israel”), would return the tabernacle and the cult to Mt. Gerizim and would live one hundred and ten years. He was Moses returned to save his own, a conception opposed to that of the Jews of Jerusalem. At his death evil would multiply until the Day of Judgment at the end of the world. On that … Continue reading →

John was Jesus (Ory) Pt. 2

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Hypothesis regarding John the Baptist by Georges Ory Cahiers du Cercle Ernest Renan, no. 10 (1956) Translated by R. Salm (Note: Editorial additions are in brackets and/or are signed “RS”) Part Two Apollos and the baptism of John The accounts of the famous baptism are contradictory and incoherent. Moreover, that found in the Fourth Gospel is an interpolation from 1:29 (“Here is the lamb of God…”) to 1:36 (“here is the lamb of God”), the lamb having replaced God or the Son of God. According to Acts 18:24ff a certain Jew named Apollos arrived in Ephesus, a man well versed in the scriptures. He had been instructed into the Way of the Lord and taught with precision concerning Jesus, though … Continue reading →