A brand new translation and research of 1 of the main debatable of the apocryphal gospels
• Emphasizes an initiatic marriage among the female and male ideas because the center of the Christian secret
• Bears witness to the actual dating shared by means of Jesus and Mary Magdalene
• Translated from the Coptic and analyzed via the writer of the bestselling The Gospel of Mary Magdalene (over 90,000 offered)
The mainstream place of the Christian church on sexuality was once probably most sensible summed up through Pope blameless III (1160-1216) whilst he acknowledged that “the sexual act is so shameful that it truly is intrinsically evil.” one other Christian theologian maintained that the “Holy Ghost is absent from the room shared via a wedded couple.” What Philip documents in his gospel is that Christ stated exactly the contrary: The nuptial chamber is actually the holy of holies. For Philip the holy trinity comprises the female presence. God is the daddy, the Holy Ghost is the mummy, and Jesus is the Son. Neither guy nor lady by myself is created within the photo of God. it's only of their dating with one another--the sacred embody within which they percentage the divine breath--that they resemble God.
The Gospel of Philip is healthier recognized for its portrayal of the actual dating shared via Jesus and his such a lot loved disciple, Mary of Magdala. since it ran counter to the course of the Church, which condemned the “works of the flesh,” Philip’s gospel was once suppressed and misplaced until eventually rediscovered at Nag Hammadi in 1947. Orthodox theologian Jean-Yves Leloup’s translation from the Coptic and his research of this gospel are provided the following for the 1st time in English. What emerges from this crucial resource textual content is a recovery of the sacred initiatic union among the female and male rules that was on the middle of Christianity’s sacred secret.
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Extra info for The Gospel of Philip: Jesus, Mary Magdalene, and the Gnosis of Sacred Union
Leiden: E. J. Brill, 1996) — Ed. ] *2. “Jesus” in Aramaic, and in Hebrew, Yehoshua. 1. [The observe imaginal, coined through the thinker Henry Corbin, refers to an act of artistic mind's eye that transcends the subjectivity of normal mind's eye. See The Gospel of Mary Magdalene by means of Jean-Yves Leloup (Rochester, Vt. : internal Traditions, 2001); and The Voyage and the Messenger by way of Henry Corbin (Berkeley, Calif. : North Atlantic Books, 1998). —Trans. ] 2. Cf. Jean-Yves Leloup, The Gospel of Mary Magdalene (Rochester, Vt. : internal Traditions, 2002); and L’Évangile de Thomas (Paris: Albin Michel, 1986). three. Cf. quantity 1 (1956) of the Coptic Gnostic Papyri within the Coptic Museum at previous Cairo. four. H. M. Schenke, Koptish-Gnostische Schriften aus den Papyrus Codies von Nag Hammadi (Hamburg Bergstadt, Theologische Forschung 20, 1960), 33–65; 81–82. five. Jacques Ménard, L’Évangile de Philippe (Paris: Édition Cariscrip, 1988). even supposing our translation and our interpretation are rather divergent from his, our debt to Ménard’s total paintings continues to be huge. 6. John 1:35–39; 43–46. 7. Ibid. , 6:5–7. eight. Ibid. , 12:20–23. nine. Ibid. , 14:7–11. 10. Acts 8:26–40. eleven. Ibid. , eight: 5–13. 12. A old learn of Christianity’s origins and founding texts may make a passionately attention-grabbing ecumenical undertaking during which Orthodox, Catholic, Protestant, and different church buildings may possibly compile their wisdom and abilities in a standard paintings. thirteen. [The writer makes use of the note anthropology (Fr. anthropologie) in a unique method: He capability it in its unique, pre-modern feel of a finished philosophy of human nature and its position within the cosmos, no longer because the examine of human cultures and organic evolution. — Trans. ] 14. Cornelius Castoriadis, Figures du pensable (Paris: Le Seuil, 1999). 15. Cf. Jean-Yves Leloup, The Gospel of Mary Magdalene (Rochester, Vt. : internal Traditions, 2002), 157–65. sixteen. 1 Cor 15:50. 17. Cf. 1 Cor 15 as regards to resurrection. [It is necessary to notice that the writer makes use of the phrases soul and spirit dependent their unique meanings, that are considerably varied from their smooth usages. In antiquity the Greek psyche, this means that soul, didn't have an identical increased prestige that the soul assumed in later Christianity, nor used to be it careworn with spirit (pneuma in Greek), because it later got here to be and nonetheless is in present utilization. For the ancients the soul integrated facets of the mortal physique, brain, and feelings, in addition to anything of the spirit transcending them. It used to be an middleman truth among the actual and the non secular. In one more refinement of this intermediation, the nous looks right here as that “fine aspect” of psyche (soul) that's closest to pneuma (spirit). —Trans. 18. Philip, logion 9:5–11. 19. Ibid. , logion 10:1–5. 20. Ibid. , logion 11:1–11. 21. Cf. Saint John Damascene, An Exposition of the Orthodox religion, I, four. 22. Philip, logion 12:7–10. 23. Cf. Charles Mopsik, translation and commentaries, Lettre sur los angeles sainteté. Le mystery de l. a. relation entre l’homme et los angeles femme dans los angeles cabale, étude préliminaire (Paris: Verdier, 1986), 16–17.