By Delmer M. Brown
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Extra resources for Cambridge History of Early Christian Literature
These writings, more than the protreptic works, provide useful hints of the way gnostics – Christian but also non-Christian – talked in their own circles. Notes 1 It is as a result of a usage of Irenaeus of Lyon (which his orthodox successors in the early Church did not imitate) that ‘gnostics’ has become a designation for all such groups indiscriminately. 2 C. , Gnostische Schriften in koptischer Sprache aus dem Codex Brucianus. 3 After the death of Jung himself, the codex was returned to the Cairo museum to be kept there with its fellows.
It included ﬁve works, of which two – the Gospel of Truth and a Treatise on the Resurrection (also known as the Epistle to Rheginus) – excited instant attention. Publication of the contents of the Codex Jung began in 1955; but the publication of the whole of the Nag Hammadi ﬁnd required more than two decades. In the thirteen codices of the Nag Hammadi corpus (of which the twelfth and the thirteenth are in exceedingly fragmentary condition) there are a total of ﬁfty-one distinct writings. Some of these are duplicated within the collection (there are, for example, three versions of the Apocryphon of John to add to the version given in Berlin 85 02), and a few are also known from other sources.
Matt. , 18:15–18), but it contains no work whose form parallels that of the Didache. 19 Cambridge Histories Online © Cambridge University Press, 2008 3 Gnostic literature richard a. norris, jr. ‘Gnosticism’ and ‘gnostic’ are not easy terms to deﬁne. Traditionally, they were used to describe certain second- and third-century Christian groups or teachers that claimed to possess a special saving knowledge (gnäsiv), which had been revealed to their predecessors and passed on to them. 1 This knowledge could not be received by everyone: it was an esoteric knowledge destined only for the elect.