![]() ![]() Ein gnostisches Originalwerk des dritten Jahrhunderts aus dem Koptischen übsersetzt. Leiden: Brill, 1978 (edition of Schmidt with notes and translation by MacDermot). Schmidt, Carl (ed.), and Violet MacDermot (transl.). “Pistis Sophia.” Gnostic Society Library (translation by G. “Pistis Sophia.” Early Christian Writings. Geographical Locations: Mount of Galilee, Mount of Olives. ![]() Named Historical Figures and Characters: Adamas, Andrew (apostle), Bartholomew (apostle), David (king), Elizabeth, Gabriel (angel), Ialdabaoth, James (son of Zebedee), Jesus Christ, Jeu, John (apostle), John (the Baptist), Joseph (of Nazareth), Martha (of Bethany), Mary Magdalene, Mary (Virgin), Matthew (apostle), Melchizedek, Michael (angel), Moses (patriarch), Peter (apostle), Philip (apostle), Pistis Sophia, Salome (disciple), Simon (the Canaanite/Zealot), Solomon (king), Thomas (apostle) Redefining baptism, Jesus also demonstrates a specific ritual to forgive sins through the use of fire, branches, water, wine, and bread. Many of the questions posed by the disciples concern specific situations or individuals (e.g., murderers, blasphemers, pederasts), and Jesus explains the ways these individuals will be punished. At this occasion, the disciples are gathered on the Mount of Galilee immediately after his resurrection, not on the Mount of Olives eleven years after the resurrection, as mentioned in Book I. In this section, the dialogue develops a different pattern from the prior one: Jesus expands upon a parable or pericope from the Synoptics to explain their applicability to the Mysteries of the Kingdom of Light.Īlthough the same dialogue format continues, Book IV appears to be a different narrative with a different temporal and geographical setting. Book III covers specific questions on a variety of subjects, including proselytizing, forgiveness, the nature of baptism, punishments for sin, and the patriarchs. A pattern arises throughout this section of the narrative: Jesus provides the disciples with information on Pistis Sophia’s journey and her songs of repentance and of praise the disciples then demonstrate their understanding by citing the prophetic material anticipating Pistis Sophia’s journey and songs (i.e., Psalms of David, Psalms of Solomon, Odes of Solomon). Then, across both Books I and II, Jesus tells the disciples about saving the character Pistis Sophia from Chaos and from persecution by other figures, paralleling the Sophia myth in the Apocryphon of John. In Book I, Jesus reveals that he cast his own body and soul into Mary, before also explaining the nature of the twelve disciples. ![]() Both Mary the Mother and Mary Magdalene are mentioned in the text, but most of the questions are asked by an ambiguous “Mary.” Most of the questions are posed by Mary, paralleling Mary’s role in the Gospel of Mary. The text is presented as a dialogue, with the disciples asking Jesus questions for him to answer. At this point, he begins to divulge further information about the other Mysteries. One day, Jesus is surrounded by light and ascends to heaven, descending back down to them a short time later. The narrative begins by noting that Jesus had been instructing his disciples for eleven years after his death and resurrection, but during that time, he had not shared everything with them. Mead considers the latter to be the correct title of the text. A different title appears later in the narrative: “A Part of the Books of the Savior” (Book II, Chapter 100 Book III, Chapter 135). This note appears to be a later insertion by a different hand. The title, Pistis Sophia, comes from a note within the text: “The Second Book of the Pistis Sophia” (Book II, Chapter 63). Several repetitions of episodes and inconsistencies in names and setting suggest that the text is a compilation from different texts of different titles. The 2nd and 3rd centuries CE have been proposed as the text’s compositional date the composition, however, lacks homogeneity. It survives only in Sahidic Coptic, and small references to Egyptian months suggests an Egyptian provenance at least for the Askew Codex, if not for the Pistis Sophia, as well. Although the Pistis Sophia is typically assumed to have been composed in Greek, the language of its composition has been debated. Preserved only in Codex Askewianus (Askew Codex), the Pistis Sophia contains a post-resurrection dialogue between Jesus and his disciples. “Pistis Sophia.” e-Clavis: Christian Apocrypha. #Book of sophia jesus manualRelated literature: Apocryphon of John, Books of Jeu, Gospel of MaryĬompiled by Caroline Crews, University of Texas at Austin ( )Ĭiting this resource (using Chicago Manual of Style): Crews, Caroline. Other titles: Wisdom of Faith, Books of the Savior ![]()
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