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The Gospel of Phillip

The Gospel of Phillip

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Published by Corey Lee Buck
The Gospel of Philip is one of the Gnostic Gospels, a text of New Testament apocrypha, dating back to around the 3rd century but lost to modern researchers until an Egyptian peasant rediscovered it by accident, buried in a cave near Nag Hammadi, in 1945

The text is not related to the Canonical Gospels or the Hebrew (Aramaic) Gospel. Although this gospel may at first appear similar to the Gospel of Thomas, it is not a sayings gospel, but a collection of gnostic teachings and reflections, a "gnostic anthology", as Marvin Meyer and Esther A. De Boer have called it, considering it to be a Valentinian text. Sacraments, in particular the sacrament of marriage, are a major theme. The text is perhaps most famous as a very early source for the popular theory that Jesus was married to Mary Magdalene. It is explicitly stated in the Ancient Greek manuscript that Jesus was Mary's "koinonos", meaning "companion" and implying a possibly sexual, intimate relationship. Although the original text is missing from the papyrus scriptures discovered, some translations 'fill in' the gap, suggesting; “Jesus loved Mary Magdalene more than all the disciples and used to kiss her often on the mouth.

The text makes no claim to be from Philip, though, similarly, the four New Testament gospels make no explicit claim to be written by Matthew, Mark, Luke or John. The Gospel of Philip was written between 150 AD and 300 AD, while Philip himself died 80 AD, making it extremely unlikely to be his writing. Most scholars hold a 3rd century date of composition.
The Gospel of Philip is one of the Gnostic Gospels, a text of New Testament apocrypha, dating back to around the 3rd century but lost to modern researchers until an Egyptian peasant rediscovered it by accident, buried in a cave near Nag Hammadi, in 1945

The text is not related to the Canonical Gospels or the Hebrew (Aramaic) Gospel. Although this gospel may at first appear similar to the Gospel of Thomas, it is not a sayings gospel, but a collection of gnostic teachings and reflections, a "gnostic anthology", as Marvin Meyer and Esther A. De Boer have called it, considering it to be a Valentinian text. Sacraments, in particular the sacrament of marriage, are a major theme. The text is perhaps most famous as a very early source for the popular theory that Jesus was married to Mary Magdalene. It is explicitly stated in the Ancient Greek manuscript that Jesus was Mary's "koinonos", meaning "companion" and implying a possibly sexual, intimate relationship. Although the original text is missing from the papyrus scriptures discovered, some translations 'fill in' the gap, suggesting; “Jesus loved Mary Magdalene more than all the disciples and used to kiss her often on the mouth.

The text makes no claim to be from Philip, though, similarly, the four New Testament gospels make no explicit claim to be written by Matthew, Mark, Luke or John. The Gospel of Philip was written between 150 AD and 300 AD, while Philip himself died 80 AD, making it extremely unlikely to be his writing. Most scholars hold a 3rd century date of composition.

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Published by: Corey Lee Buck on Dec 21, 2012
Copyright:Attribution Non-commercial

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11/07/2013

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The Gospel of Phillip
Anonymous
 
Table of Contents
The Gospel of Phillip..........................................................................................................................................1
Anonymous..............................................................................................................................................1
The Gospel of Phillipi
 
The Gospel of Phillip
Anonymous
This page copyright © 2001 Blackmask Online.http://www.blackmask.comA Hebrew makes another Hebrew, and such a person is called
 proselyte
. But a proselyte does not make another proselyte. Some both exist just as they are and make otherslike themselves, while others simply exist. The slave seeks only to be free, but he does not hope to acquire theestate of his master. But the son is not only a son but lays claim to the inheritance of the father. Those whoare heirs to the dead are themselves dead, and they inherit the dead. Those who are heirs to what is living arealive, and they are heirs to both what is living and the dead. The dead are heirs to nothing. For how can hewho is dead inherit? If he who is dead inherits what is living he will not die, but he who is dead will live evenmore.A Gentile does not die, for he has never lived in order that he may die. He who has believed in the truth hasfound life, and this one is in danger of dying, for he is alive. Ever since Chirst came the world is created, thecities adorned, the dead carried out. When we were Hebrews we were orphans and had only our mother, butwhen we became Christians we had both father and mother.Those who sow in winter reap in summer. The winter is the world, the summer the other Aeon. Let us sow inthe world that we may reap in the summer. Because it is not fitting for us not to pray in the winter. Summerfollows winter. But if any man reap in the winter hw will not actually reap but pluck out, since this sort of thing will not provide him a harvest. It is not only noe that the fruit will not come forth, but also on theSabbath his field will be barren.Christ came to ransom some, to save others, to redeem others. He ransomed those who were strangers andmade them his own. And he set his own apart, those whom he gave as a pledge in his will. It was not onlywhen he appeared that he voluntarily laid down his life, but he voluntarily laid down his life from the veryday the world came into being. Then he came forth in order to take it, since it has been given as a pledge. Itfell into the hands of robbers and was taken captive , but he saved it. He redeemed the good people in theworld as well as the evil.Light and Darkness, life and death, right and left, are brothers of one another. They are inseparable.Becauseof this neither are the good good, nor evil evil, nor is life life, nor death death. For this reason each one willdissolve into its original nature. But those who are exalted above the world are indissoluble, eternal.Names given to worldly things are very deceptive for they divert our thoughts from what is correct to what isincorrect. Thus one who hears the word
God 
does not perceive what is correct, but perceives what isincorrect.So also with
the Father 
and
the Son
and
 Holy Spirit 
and
life
and
light 
and
ressurrection
and
theChurch(Ekklesia)
and all the rest − people do not perceive what is correct. The names which are heard in theworld to deceive. If they were in the Aeon, they would at no time be used as names in the world.Nor werethey set among worldly things. They have an end in the Aeon.One single name is not uttered in the world, the name which the Father gave to the Son, the name above allthings; the name of the Father. For the Son would not become Father unless he wears the name of the Father.Thos who have this name know it, buut they do not speak it. But those who do not have it do not know it.
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