The Gospel of Philip: Jesus, Mary Magdalene, and the Gnosis by Jean-Yves Leloup

By Jean-Yves Leloup

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 rules because the center of the Christian secret
• Bears witness to the actual dating shared by way of Jesus and Mary Magdalene
• Translated from the Coptic and analyzed by means of 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 top summed up via Pope blameless III (1160-1216) while 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 by way of a wedded couple.” What Philip files in his gospel is that Christ acknowledged exactly the contrary: The nuptial chamber is in reality 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 girl on my own is created within the picture of God. it's only of their courting with one another--the sacred include 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 so much loved disciple, Mary of Magdala. since it ran counter to the path of the Church, which condemned the “works of the flesh,” Philip’s gospel was once suppressed and misplaced till rediscovered at Nag Hammadi in 1947. Orthodox theologian Jean-Yves Leloup’s translation from the Coptic and his research of this gospel are offered right here for the 1st time in English. What emerges from this significant resource textual content is a recovery of the sacred initiatic union among the female and male ideas that used to be on the center of Christianity’s sacred secret.

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Extra resources for The Gospel of Philip: Jesus, Mary Magdalene, and the Gnosis of Sacred Union

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Baruch J. Schwartz, ‘The Prohibitions Concerning the “Eating” of Blood in Leviticus 17’, in Gary A. Anderson and Saul M. Olyan (eds), Priesthood and Cult in Ancient Israel (Sheffield: JSOT Press, 1991), p. 51. 48 This section of the Pentateuch provides many instances of this type of sin. From a corporate perspective, we need look no further than the chapter leading into Numbers 15, where the Israelites not only refuse to enter the Promised Land according to the Lord’s command, but also insist that a life of slavery is better than relationship with him (Num.

11-20. ). This shows not only that idolatry was a major temptation they faced but also that it is an especially dangerous sin, for it is not simply turning away from a command of the Lord, it is abandoning the Lord himself for another god. 31). The former is grounded in the latter: the Israelites’ repentance is possible because the God before whom they repent is merciful towards penitent sinners. 3-5, 9). 6). At the very least, this teaches the Israelites that even as they turn their hearts back to the Lord, they must also cry out to him for a new one.

For ‘despise (bāzâ)’, see especially 1 Sam. 30; 2 Chron. 15–16. See further discussion in Sklar, ‘Sin and Atonement’, pp. 471–6. See references in Sklar, ‘Sin and Atonement’, p. 477, n. 26. Corporate: Exod. 1-10; Num. 1-5; individual: Lev. 10-16 (see discussion in Sklar, Leviticus, TOTC, esp. comments on vv. 13–14 [pp. 291–2]). For the exceptional nature of the Day of Atonement, see Sklar, ‘Sin and Atonement’, p. 476, n. 23. Noted by Roy Gane, Cult and Character: Purification Offerings, Day of Atonement, and Theodicy (Winona Lake, IN: Eisenbrauns, 2005), p.

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