Apocalypse of the Alien God

Apocalypse of the Alien God
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In the second century, Platonist and Judeo-Christian thought were sufficiently friendly that a Greek philosopher could declare, «What is Plato but Moses speaking Greek?» Four hundred years later, a Christian emperor had ended the public teaching of subversive Platonic thought. When and how did this philosophical rupture occur? Dylan M. Burns argues that the fundamental break occurred in Rome, ca. 263, in the circle of the great mystic Plotinus, author of the Enneads . Groups of controversial Christian metaphysicians called Gnostics («knowers») frequented his seminars, disputed his views, and then disappeared from the history of philosophy—until the 1945 discovery, at Nag Hammadi, Egypt, of codices containing Gnostic literature, including versions of the books circulated by Plotinus's Christian opponents. Blending state-of-the-art Greek metaphysics and ecstatic Jewish mysticism, these texts describe techniques for entering celestial realms, participating in the angelic liturgy, confronting the transcendent God, and even becoming a divine being oneself. They also describe the revelation of an alien God to his elect, a race of «foreigners» under the protection of the patriarch Seth, whose interventions will ultimately culminate in the end of the world. Apocalypse of the Alien God proposes a radical interpretation of these long-lost apocalypses, placing them firmly in the context of Judeo-Christian authorship rather than ascribing them to a pagan offshoot of Gnosticism. According to Burns, this Sethian literature emerged along the fault lines between Judaism and Christianity, drew on traditions known to scholars from the Dead Sea Scrolls and Enochic texts, and ultimately catalyzed the rivalry of Platonism with Christianity. Plunging the reader into the culture wars and classrooms of the high Empire, Apocalypse of the Alien God offers the most concrete social and historical description available of any group of Gnostic Christians as it explores the intersections of ancient Judaism, Christianity, Hellenism, myth, and philosophy.

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Dylan M. Burns. Apocalypse of the Alien God

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Apocalypse of the Alien God

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For this is the principal fruit of piety: to honor the divine in the traditional (i.e. Hellenic) ways (τιμᾶν τὸ θεῖον κατά τὰ πὰτρια), not because (God) needs it, but because He summons us by this venerable and blessed dignity to worship him. God’s altars, if they are consecrated, do not harm us; if they are neglected, they do not help us.… It is not by doing certain things or forming certain opinions about God that we worship Him properly. Tears and supplications do not move God; “sacrifices do not honor God; numerous votive offerings do not adorn God. Rather Intellect filled with God, firmly established, is united to God, for like must gravitate to like.” … But as for yourself, as has already been said, “let the intellect within you be a temple of God.”145

Iamblichus proclaimed ritual the crown jewel of the philosophical life; one of his ancient admirers addressed him in a letter as “savior of the whole Hellenic world,” and Julian the Apostate based the theological content of his religious reforms on the philosopher’s work.146 Iamblichus would probably not have minded, for he also supported the contemporary Hellenic cult.147 He is pictured by Eunapius as performing miracles for his disciples on the way home from a civic festival, his participation in which would be consonant with his defense of animal sacrifice in the cultic treatise De mysteriis.148 In the early fifth century, Macrobius insisted that the gods preferred to be worshipped by means of traditional, civic cultic imagery, despite its disparity with their transcendent essence.149 As for Proclus, the title of his treatise on theurgic practice says it all: On the Hieratic Art of the Hellenes (περὶ τῆς καθ’Ἕλληνας ἱερατικῆς τέχνης).

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