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信上帝就不可以信假神

真知派福音
Gnostic Gospels

The Nag Hammadi Library
http://www.gnosis.org/naghamm/nhl.html

Nag Hammadi library
From Wikipedia, the free encyclopedia

The Nag Hammadi library (also known as the "Chenoboskion Manuscripts" and the "Gnostic Gospels"[a]) is a collection of early Christian and Gnostic texts discovered near the Upper Egyptian town of Nag Hammadi in 1945.

Thirteen leather-bound papyrus codices buried in a sealed jar were found by a local farmer named Muhammed al-Samman.[1] The writings in these codices comprise 52 mostly Gnostic treatises, but they also include three works belonging to the Corpus Hermeticum and a partial translation/alteration of Plato's Republic. In his introduction to The Nag Hammadi Library in English, James Robinson suggests that these codices may have belonged to a nearby Pachomian monastery and were buried after Saint Athanasius condemned the use of non-canonical books in his Festal Letter of 367 A.D. The discovery of these texts significantly influenced modern scholarship's pursuit and knowledge of early Christianity and Gnosticism.

The contents of the codices were written in the Coptic language. The best-known of these works is probably the Gospel of Thomas, of which the Nag Hammadi codices contain the only complete text. After the discovery, scholars recognized that fragments of these sayings attributed to Jesus appeared in manuscripts discovered at Oxyrhynchus in 1898 (P. Oxy. 1), and matching quotations were recognized in other early Christian sources. The written text of the Gospel of Thomas is dated to the second century by most interpreters, but based on much earlier sources.[2] The buried manuscripts date from the 3rd and 4th centuries.

The Nag Hammadi codices are currently housed in the Coptic Museum in Cairo, Egypt.

Contents

    1 Discovery
    2 Translation
    3 Complete list of codices found in Nag Hammadi
    4 Dating
    5 See also
    6 Notes
    7 References
    8 Further reading
    9 External links

Discovery

The site of discovery, Nag Hammadi in map of Egypt

The story of the discovery of the Nag Hammadi library in 1945 has been described 'as exciting as the contents of the find itself'.[3] In December of that year, two Egyptian brothers found several papyri in a large earthenware vessel while digging for fertilizer around the Jabal al-Ṭārif caves near present-day Hamra Dom in Upper Egypt. Neither originally reported the find, as they sought to make money from the manuscripts by selling them individually at intervals. The brothers' mother burned several of the manuscripts, worried, apparently, that the papers might have 'dangerous effects' (Markschies, Gnosis, 48). As a result, what came to be known as the Nag Hammadi library (owing to the proximity of the find to Nag Hammadi, the nearest major settlement) appeared only gradually, and its significance went unacknowledged until some time after its initial discovery.

In 1946, the brothers became involved in a feud, and left the manuscripts with a Coptic priest. In October that year, their brother-in-law sold a codex to the Coptic Museum in Old Cairo (this tract is today numbered Codex III in the collection). The resident Coptologist and religious historian Jean Doresse, realizing the significance of the artifact, published the first reference to it in 1948. Over the years, most of the tracts were passed by the priest to Phokion J. Tanos,[4] a Cypriot antiques dealer in Cairo, thereafter being retained by the Department of Antiquities, for fear that they would be sold out of the country. After the revolution in 1952, these texts were handed to the Coptic Museum in Cairo, and declared national property.[5] Pahor Labib, the director of the Coptic Museum at that time, was keen to keep these manuscripts in their country of origin.

Meanwhile, a single codex had been sold in Cairo to a Belgian antiques dealer. After an attempt was made to sell the codex in both New York City and Paris, it was acquired by the Carl Gustav Jung Institute in Zurich in 1951, through the mediation of Gilles Quispel. It was intended as a birthday present to the famous psychologist; for this reason, this codex is typically known as the Jung Codex, being Codex I in the collection.[5]

Jung's death in 1961 resulted in a quarrel over the ownership of the Jung Codex; the pages were not given to the Coptic Museum in Cairo until 1975, after a first edition of the text had been published. The papyri were finally brought together in Cairo: of the 1945 find, eleven complete books and fragments of two others, 'amounting to well over 1000 written pages', are preserved there.[6]

Translation

The first edition of a text found at Nag Hammadi was from the Jung Codex, a partial translation of which appeared in Cairo in 1956, and a single extensive facsimile edition was planned. Due to the difficult political circumstances in Egypt, individual tracts followed from the Cairo and Zurich collections only slowly.

This state of affairs did not change until 1966, with the holding of the Messina Congress in Italy. At this conference, intended to allow scholars to arrive at a group consensus concerning the definition of gnosticism, James M. Robinson, an expert on religion, assembled a group of editors and translators whose express task was to publish a bilingual edition of the Nag Hammadi codices in English, in collaboration with the Institute for Antiquity and Christianity at the Claremont Graduate University in Claremont, California.

Robinson was elected secretary of the International Committee for the Nag Hammadi Codices, which had been formed in 1970 by UNESCO and the Egyptian Ministry of Culture; it was in this capacity that he oversaw the project. A facsimile edition in twelve volumes was published between 1972 and 1977, with subsequent additions in 1979 and 1984 from the publisher E.J. Brill in Leiden, entitled, The Facsimile Edition of the Nag Hammadi Codices. This made all the texts available for all interested parties to study in some form.

At the same time, in the German Democratic Republic, a group of scholars—including Alexander Böhlig, Martin Krause and New Testament scholars Gesine Schenke, Hans-Martin Schenke and Hans-Gebhard Bethge—were preparing the first German language translation of the find. The last three scholars prepared a complete scholarly translation under the auspices of the Berlin Humboldt University, which was published in 2001.

The James M. Robinson translation was first published in 1977, with the name The Nag Hammadi Library in English, in collaboration between E.J. Brill and Harper & Row. The single-volume publication, according to Robinson, 'marked the end of one stage of Nag Hammadi scholarship and the beginning of another' (from the Preface to the third revised edition). Paperback editions followed in 1981 and 1984, from E.J. Brill and Harper, respectively. A third, completely revised, edition was published in 1988. This marks the final stage in the gradual dispersal of gnostic texts into the wider public arena—the full complement of codices was finally available in unadulterated form to people around the world, in a variety of languages. A cross reference apparatus for Robinson's translation and the Biblical canon also exists.[7]

Another English edition was published in 1987, by Yale scholar Bentley Layton, called The Gnostic Scriptures: A New Translation with Annotations (Garden City: Doubleday & Co., 1987). The volume included new translations from the Nag Hammadi Library, together with extracts from the heresiological writers, and other gnostic material. It remains, along with The Nag Hammadi Library in English, one of the more accessible volumes of translations of the Nag Hammadi find. It includes extensive historical introductions to individual gnostic groups, notes on translation, annotations to the text, and the organization of tracts into clearly defined movements.

Not all scholars agree that the entire library should be considered Gnostic. Paterson Brown has argued that the three Nag Hammadi Gospels of Thomas, Philip and Truth cannot be so labeled, since each, in his opinion, may explicitly affirm the basic reality and sanctity of incarnate life, which Gnosticism by definition considers illusory.[8]

Complete list of codices found in Nag Hammadi

See #External links for complete list of manuscripts

Apocalypse of Peter

    Codex I (also known as The Jung Codex):
        The Prayer of the Apostle Paul
        The Apocryphon of James (also known as the Secret Book of James)
        The Gospel of Truth
        The Treatise on the Resurrection
        The Tripartite Tractate
    Codex II:
        The Apocryphon of John
        The Gospel of Thomas a sayings gospel
        The Gospel of Philip
        The Hypostasis of the Archons
        On the Origin of the World
        The Exegesis on the Soul
        The Book of Thomas the Contender
    Codex III:
        The Apocryphon of John
        Holy Book of the Great Invisible Spirit named The Gospel of the Egyptians
        Eugnostos the Blessed
        The Sophia of Jesus Christ
        The Dialogue of the Saviour
    Codex IV:
        The Apocryphon of John
        Holy Book of the Great Invisible Spirit named The Gospel of the Egyptians
    Codex V:
        Eugnostos the Blessed
        The Apocalypse of Paul
        The First Apocalypse of James
        The Second Apocalypse of James
        The Apocalypse of Adam
    Codex VI:
        The Acts of Peter and the Twelve Apostles
        The Thunder, Perfect Mind
        Authoritative Teaching
        The Concept of Our Great Power
        Republic by Plato – The original is not gnostic, but the Nag Hammadi library version is heavily modified with then-current gnostic concepts.
        The Discourse on the Eighth and Ninth – a Hermetic treatise
        The Prayer of Thanksgiving (with a hand-written note) – a Hermetic prayer
        Asclepius 21–29 – another Hermetic treatise
    Codex VII:
        The Paraphrase of Shem
        The Second Treatise of the Great Seth
        Gnostic Apocalypse of Peter
        The Teachings of Silvanus
        The Three Steles of Seth
    Codex VIII:
        Zostrianos
        The Letter of Peter to Philip
    Codex IX:
        Melchizedek
        The Thought of Norea
        The Testimony of Truth
    Codex X:
        Marsanes
    Codex XI:
        The Interpretation of Knowledge
        A Valentinian Exposition, On the Anointing, On Baptism (A and B) and On the Eucharist (A and B)
        Allogenes
        Hypsiphrone
    Codex XII
        The Sentences of Sextus
        The Gospel of Truth
        Fragments
    Codex XIII:
        Trimorphic Protennoia
        On the Origin of the World

The so-called "Codex XIII" is not a codex, but rather the text of Trimorphic Protennoia, written on "eight leaves removed from a thirteenth book in late antiquity and tucked inside the front cover of the sixth." (Robinson, NHLE, p. 10) Only a few lines from the beginning of Origin of the World are discernible on the bottom of the eighth leaf.
Dating

Although the manuscripts discovered at Nag Hammadi are generally dated to the 4th century, there is some debate regarding the original composition of the texts.[9]

1.  The Gospel of Thomas is held by most to be the earliest of the "gnostic" gospels composed. Scholars generally date the text to the early-mid 2nd century.[10] The Gospel of Thomas, it is often claimed, has some gnostic elements but lacks the full gnostic cosmology. However, even the description of these elements as "gnostic" is based mainly upon the presupposition that the text as a whole is a "gnostic" gospel, and this idea itself is based upon little other than the fact that it was found along with gnostic texts at Nag Hammadi.[11] Some scholars including Nicholas Perrin argue that Thomas is dependent on the Diatessaron, which was composed shortly after 172 by Tatian in Syria.[12] A minority view contends for an early date of perhaps 50, citing a relationship to the hypothetical Q document among other reasons.[13]
2.  The Gospel of Truth[14] and the teachings of the Pistis Sophia can be approximately dated to the early 2nd century as they were part of the original Valentinian school, though the gospel itself is 3rd century.
3.  Documents with a Sethian influence (like the Gospel of Judas, or outright Sethian like Coptic Gospel of the Egyptians) can be dated substantially later than 40 and substantially earlier than 250; most scholars giving them a 2nd-century date.[15] More conservative scholars using the traditional dating method would argue in these cases for the early 3rd century.[citation needed]
4.  Some gnostic gospels (for example Trimorphic Protennoia) make use of fully developed Neoplatonism and thus need to be dated after Plotinus in the 3rd century.[16][17]
我又發癲:

信耶穌基督,得民主自由,打敗共產黨。

耶穌基督大獲全勝,共產黨一敗塗地。
本帖最後由 逃出魔幻紀 於 2019/11/8 17:58 編輯
我又發癲:

信耶穌基督,得民主自由,打敗共產黨。

耶穌基督大獲全勝,共產黨一敗塗地。 ...
哈佛專家 發表於 2019/11/8 17:19


唉!你又嚟馬馬虎虎唔認真讀書噉製造矛盾,信耶穌基督同得民主自由係無必然關係架,亦都唔係因果關係。不過「耶穌基督大獲全勝」就係必然嘅,撒旦及其所有隨從一定被祂打到一敗塗地,呢個結果係《默示錄》寫得清清楚楚,不過打敗撒旦嘅耶穌,一定就唔係你講嗰啲水上耶穌印度輪迴耶穌乜乜物物關帝護法之類嘅假耶穌,到時你嗰啲假耶穌都會被打到一敗塗地架。
計我話,真耶穌只有一個。真正的耶穌不只是天主的獨生子。真正的耶穌是觀世音菩薩的化身,而且是佛教的秘密事業護法。佛陀必然最後獲勝。觀世音菩薩必然最後獲勝。
天主教必須和藏傳佛教合作。否則,天主教很難繼續生存。基督宗教必須和佛教合作。否則,基督宗教很難打敗伊斯蘭教。

The Roman Catholicism must cooperate with the Tibetan Buddhism.  Otherwise, it is difficult for the Catholicism to continue to be alive.  The Christianity must cooperate with the Buddhism.  Otherwise, the Christianity cannot win the Islam.
天主教必須和藏傳佛教合作。否則,天主教很難繼續生存。基督宗教必須和佛教合作。否則,基督宗教很難打敗伊 ...
哈佛專家 發表於 2019/11/8 19:59

你個張子強扮嘅假耶穌弱到爆,必須同14同新記合作,否則很難打敗歪口。
韋馱菩薩就是專門打你是非不分的昏人!

護持佛法大將軍,四大天王咸追隨,
漢地寺宇普供奉,顯揚聖教無餘力,
眷顧行人為親子,適時鼓勵與補給,
如護陳師未暫離,恩光及我以利眾!
回覆 47# 哈佛專家

又要請關聖帝君出場

回覆 49# 哈佛專家

唔怪得你成日話自己發癲啦,認舊咁醜樣嘅嘢做大佬,邊搵到食架!
好看得多

回想28年前同基基吵架,現在又同一些天基吵架,令我相當無癮。我的確是偏向佛教和觀音多些,因不想跟基督徒吵架,才發心研究聖經,才說信一些耶穌。而且,個人認知,耶穌的確是觀世音菩薩的化身,而且是佛教的秘密事業護法。既然與耶穌無緣,我以後不會再信耶穌了。謝謝。
回想28年前同基基吵架,
哈佛專家 發表於 2019/11/9 01:29

你個病, 成30年無好過, 仲有惡化啵
個人認知,耶穌的確是觀世音菩薩的化身,
哈佛專家 發表於 2019/11/9 01:29



    個人認知, 你前前前世, 當是革辣撒2000頭豬隻中的一頭, 
我不嬲都係豬架!哈哈!

我的病無三十年咁長,但係基督徒的麻煩就唔止三十年咁長!
我的病只係最近十一年有惡化的跡象,以前一向比較穩定。
我的病只係最近十一年有惡化的跡象,以前一向比較穩定。
哈佛專家 發表於 2019/11/9 03:32

可能你有呢種病:


『四、独占亡魂第一夜』

话说自从看了洋大师兄的赶鬼之夜后,虽然开了眼界,但是对自己与鬼打交道的可能性,兴趣缺缺。因为,洋大师兄赶鬼时,不但要大叫得声嘶力竭,而且耗时长久。再加上要去看那被附身者面孔所显出来的“鬼像”,实在是倒胃口的事。孔老夫子曾立了“不语怪力乱神”的榜样,我虽算不上什么儒家弟子,蛋多多少少受了一些儒家门风的熏陶,不敢随便违背孔老夫子的遗训。所以,每天在祈祷中念念有词,求天主保佑不再见鬼。

不知是天主的安排,还是鬼看我不顺眼,不到三个月之后,鬼就亲自登门找碴了。有一位二十多岁的男青年(振东)打电话要我为他祈祷。等他来了以后,他才对我说他觉得自己里面有“东西”,请我为他“看看”,在我为他看以前,当然得先听他的故事。

振东在南部的眷村出生,小的时候跟随妈妈领了洗。正如许多人一样,在升学压力一大了之后,他就跟耶稣请了长假。等到他考上了大学,又感到需要追求人生的意义,经过同学的介绍,他就加入了佛学社。他是一位做事认真的人,所以,他不但坐禅修行,也吃起长素。当他听说可以超度亡魂,于是也为他们念起往生咒来。有一位辅导佛学社的老和尚就劝告他,因为他修行未深,最好不要念往生咒,以免惹亡魂附身。他年轻气盛,自恃出自好心,不听老和尚的劝告,照念往生咒不误。

振东在服完兵役后,就在台北工作,开始觉得睡得不安稳,好像受到干扰,但不知为何缘故。有一天,妈妈从南部来探望他,给他带了一幅圣母像,挂在他的卧室墙上。那一晚,振东睡得特别安稳。他忽然想到自己是领了洗的天主教徒,也许应该回到天主教会。于是,他找到了一位神父,办了一次告解圣事。告解以后,那位神父立刻给他作一次充满圣神的祈祷,让他体会到天父和耶稣对他的爱。他感动得大哭了半个多钟头,从此作了热心的教友。
不久以后,振动感觉到在他里面,有一种力量,乘他不在意时,会推动他做不好的事,甚至要他跳楼。于是,就被那位神父介绍来找我。因为那位神父的抬举,从此走上与鬼抗争的不归路。

话说当时是第一次自己单兵作战,心中有点发毛,但是外表一定要故作镇静。我先让他舒服地坐下,尽量放松。我覆手在他头上,先向耶稣作了一个预备的祈祷,求他藉着圣神引导我们。然后,我就静默地祈祷,因为我不知道要怎样开始。在安静了片刻之后,他的右手略略地抬起,并且左右摆动了(鬼来了),我就问他:“你可不可以不摆动?”

“我可以控制住,因为你叫我放松,它就自己摆动起来。”

于是,我一支手覆在他头上,另一支手同时抓住他的右手。过了一下,他的左手开始摆动,我就用另一支手同时抓住他的两支手。过一下,他的双脚就开始上下踏步。这时,我忽然想到大师兄的作法,就一支手用力按住他的头,双眼瞪着他的眼镜,大声喊叫,说:“在振东里面的魔鬼,我因耶稣的名和权威,命令你说出你的名字来!”

这一招很灵,那里面的“东西”立刻有了反应:只见振东的脸扭曲起来,一个很粗的声音用振东的嘴说出话来:

“你今天赶不走我。”

第一回合已过,我赶快回想大师兄是怎样出招的。想了一会,有所领悟,于是又大声地喊道:

“你是骗子的祖师爷!你讲的全是谎话!我不是靠我的力量,而是靠耶稣的力量来赶你。不管你说什么,我仍然因耶稣基督的名和权威命令你说出你的名字来!”

他仍然坚决抗拒。在来回过招的当儿,振东的脸越来越难看了。大约这样你来我往地耗了十多分钟之后,振东的脸很厉害地扭了一下,然后,他的嘴中突然吐出三个字来,我没有听清楚,振东却听见了。他说那时一个他认识的人的名字,那人是以前他眷村的邻居。他死的时候,振东曾去参加他的葬礼。我原一位在振东内的是魔鬼,现在才知道他是一个亡魂,知道了他的名字后,他的威风顿减。于是,我继续盘问他:

“×××,我因耶稣的名字和权威,命令你告诉我,你在什么状况中?”

“我在地狱”。声音变得非常无奈。

“×××,我再一次因耶稣的名字和权威,命令你告诉我,你为什么进入地狱中?”

“搬弄口舌,调拨是非。”

“你为什么会到振东的身上?”

“因为他念往生咒。”

这两三句话看似简单,却也费了好久才逼问出来。为了免得浪费时间,我使出了从大师兄处学到的最后一招:

“×××,我因耶稣的名字和权威,束缚你,压制你,命令你离开振东,归到耶稣的权下去,不许你再回来,也不许你伤害任何人。”

亡魂当然极力抵抗。我大喊大叫地重复同样的命令。在大约半小时以后,振东的脸和身体都强烈地扭动,忽然呕出一口大气,亡魂终于出去了。一共大约费了两个半小时。

我们两个人都筋疲力竭,我又为振东作了一点后续的祈祷,使他的心比较平静,他才回家。过了一两个星期,振东再次来找我,因为他觉得在他内还有“东西”。我又以同样的方式为他赶走一个因他念往生咒而附身的亡魂。我一共为他赶走三个这样的亡魂,他才得到完全的平安。
法輪功肯定是邪教。如果不是法輪功話係佛教的一種,又引用好多聖經的預言。我都唔會留心到聖經的預言,害我信耶穌又信多一個所謂的"證據"。
據我所知,佛教和道教的驅魔能力要比天主教及基督教好一些。你這個人真是傻逼。
佛教沒有問題,觀世音菩薩沒有問題,往生咒也沒有問題。你這個人真是傻逼。想像當做現實。佛菩薩不是一些基督徒口中的"邪靈"。

西藏密宗也沒有問題。西藏密宗是比較深,不容易被人理解。但藏傳佛教是正信的佛教,為國際所承認。達賴喇嘛更是聯合國承認的慈善使者。
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