Gnosticism

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Universitatea Bucureti Facultatea de Teologie Ortodox

Justinian Patriarhul

GNOSTICISMUL PRIMELOR TREI SECOLE
CRETINE DIN PERSPECTIVA
CERCETRILOR ACTUALE
- Rezumat -

Susintor: Pr. Drd. Adrian Cazacu
Coordonator tiinific: Prof. Dr. Remus Rus
Disciplina: Istoria i Filosofia Religiilor

Bucureti
2010

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GNOSTICISMUL PRIMELOR TREI SECOLE CRETINE DIN PERSPECTIVA
CERCETRILOR ACTUALE
Cuprins

Introducere .................................................................................................................................... 1
I.Dispute metodologice ................................................................................................................. 8
I.1. Gnosticism sau gnosticisme............................................................................................... 11
I. 1.1. Ereziologii ................................................................................................................. 15
I.1.2. Religionsgeschichtliche Schule ................................................................................... 37
I.1. 3 Hans Jonas Ugo Bianchi Ioan Petru Culianu ......................................................... 45
I.2. De la Hydra cu o mie de capete la arborele gnozei ............................................................ 57
I.2.1. Invariaii si seturi de opoziii ....................................................................................... 60
I. 2. 2. Perspectiv i perspective .......................................................................................... 65
II.O istorie zbuciumat ............................................................................................................... 71
II.1. Simon Magul primul eretic ............................................................................................ 72
II.1.1 Mrturia din Faptele Apostolilor ................................................................................. 84
II.1.2. Acta Petri i victoria adevrului ................................................................................. 93
II.2. Marcion i canonul Sfintei Scripturi ............................................................................... 100
II.2.1. Ce ne spun Prinii Bisericii? ................................................................................... 107
II.2.2. Harnack i apologia lui Marcion .............................................................................. 119
II.2.3. Marcion astzi .......................................................................................................... 123
II.3. Iudeo-gnosticii ................................................................................................................. 126
II. 3. 1. Nicolaiii ................................................................................................................. 132
II. 3. 2. Cerint ...................................................................................................................... 134
II. 3. 3. Menandru ............................................................................................................... 137
II. 3. 4. Satornil ................................................................................................................... 138
II. 3. 5. Basilide ................................................................................................................... 142
II. 3. 6. Carpocrate .............................................................................................................. 147
II. 3. 7. Barbelognosticii ..................................................................................................... 152
II. 3. 8. Ofiii i Sethienii .................................................................................................... 157
II. 3. 9. Cainiii .................................................................................................................... 163
II.4. Valentin i apogeul gnosticismului ................................................................................. 165
II.4.1. Gnosticismul sistematizat ......................................................................................... 169
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II.4.2. ntre Orient i Occident ............................................................................................ 182
III. Fundamentele ..................................................................................................................... 192
III.1. Dualismul ....................................................................................................................... 193
III.1.1. Istoria unui concept ................................................................................................. 195
III.1.2. Gnosticismul: dualism sau pseudo-dualism? .......................................................... 200
III.1.2.1. Principiul persoan i principiul concept ......................................................... 205
III.1.2. 2. Unul i multiplul ............................................................................................. 210
III.2. Sophia ............................................................................................................................ 217
III.2.1. Voina de putere ...................................................................................................... 219
III.2.1.1. Diferite variante ale mitului ............................................................................. 223
III.2.1.2. Drama Sophiei ................................................................................................. 230
III. 2. 2. Iluzia unui principiu: Demiurgul .......................................................................... 236
III.2.2.1. Arhonii i imaginea inversat ......................................................................... 242
III.2.2.2. Durerea creaiei ................................................................................................ 247
III.3. Omul i lumea ................................................................................................................ 250
III.3.1. Ambiguitatea existenei: crearea omului ................................................................ 251
III.3.2. Exterioritate i interioritate ..................................................................................... 255
III.3.2.1. ntuneric i lumin ........................................................................................... 259
III.3.2.2. Cunoatere i pseudo-cunoatere ..................................................................... 263
III.3.3. Valenele materiei ................................................................................................... 268
III.3.3.1. Cosmosul.......................................................................................................... 273
III.4. Eliberarea ....................................................................................................................... 279
III.4.1. Imersiunea n materie .............................................................................................. 280
III.4.2. Lumina prizonier ................................................................................................... 285
III.4.3. Iisus ......................................................................................................................... 288
III.4.4. Puterea cuvntului i puterea cunoaterii ................................................................ 294
III.4.5. Gradele ascensiunii ................................................................................................. 299
III.4.6. Restitutio in integrum ............................................................................................. 304
III.5. Continuatorii .................................................................................................................. 310
Concluzii .................................................................................................................................... 316
Bibliografie ................................................................................................................................ 328
Cuprins

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GNOSTICISMUL PRIMELOR TREI SECOLE CRETINE DIN PERSPECTIVA
CERCETRILOR ACTUALE
- Rezumat
Pr. Drd. Adrian Cazacu

Proiectul de tez doctoral cu titlul Gnosticismul primelor trei secole cretine din
perspectiva cercetrilor actuale cuprinde 363 de pagini, fiind structurat n trei mari capitole: I.
Dispute metodologice, II. O istorie zbuciumat i III. Fundamentele, care la rndul lor
cuprind mai multe seciuni i sub-seciuni.

Captilolul I: Dispute metodologice
Primul capitol este dedicat exclusiv prezentrii diferitelor metodologii de analiz ale
fenomenului gnostic, formulate i aplicate de la sfritul secolului al XIX-lea pn astzi. naite
de analiza propriu-zis a acestor metodologii ne-am oprit asupra subiectului extrem de delicat al
definiiilor gnosticismului i asupra diferitelor mutaii pe care acestea le-au cunoscut de-a lungul
timpului. Astfel, se poate vorbi la fel de bine despre gnosticism, nelegnd prin acesta
fenomenul religios a crui manifestare a cunoscut maxima putere de rspndire n primele trei
secole cretine, fenomen caracterizat printr-o serie de aspecte comune indiferent de modul de
reprezentare, precum i despre gnosticisme, ca maniere cu totul diferite de exprimare a ideii de
gnoz, lund n calcul aspectele cultural-sociale ale epocii. Ambii termeni gnosticism i
gnosticisme sunt valabili dac avem n vedere multiplele expresii ale gnozei, analizat din
perspectiv religioas.
Urmtorul pas al analizei noastre l-a constituit investigarea principalelor direcii de
interpretare a gnosticismului. Am pornint firesc, credem noi, de la cercetarea informaiilor
oferite de Prinii Bisericii, definii generic n literatura de specialitate ca ereziologi. Poziia
noastr se susine prin faptul c indiferent de numrul i ineditul descoperirilor recente,
ereziologi ne prezint cele mai clare radiografii nu doar asupra modului n care gnosticii
gndeau, ci i asupra felului n care au fost percepui n societatea greco-roman a primelor trei
secole. Mai mult, disputa dintre Biseric i gnosticism reprezint prima etap a unui conflict de
durat ntre credina cretin i filosofie, ale crui consecine nu trebuie s ne scape din vedere.
Muli ar putea obiecta faptul c atitudinea ereziologilor este unanim intransigent f de
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gnosticism , ns acest aspect nu trebuie tratat cu superficialitate. Statutul primelor comuniti
cretine este mai mult dect incert, astfel c un dialog pe picior de egalitate cu filosofia elenistic
ar fi fost imposibil. n acest context, doar nvtura de credin putea s fac o difereniere clar.
Atunci cnd primele grupri gnostice ncearc s (re)interpreteze kerigma apostolic, dintr-o
perspectiv mistic-filosofic, poziia tinerei Biserici este radical: falii propovduitori ai dreptei
credine trebuie combtui i eliminai fr drept de apel. De aceast dat nu mai este vorba de o
simpl disput filosofic, ci de contestarea nsei a legitimitii structurale a credinei cretine.
Virulena primilor autori cretini nu este de mirare dac lum n calcul faptul c primele atacuri
nu se ndreapt mpotriva Bisericii n sine, ci mpotriva persoanei lui Hristos, Cap al Bisericii,
Cel pe a crui morte i nviere se fundamenteaz ntreaga vieuire cretin. Afirmaia Sfntului
Apostol Pavel din I Cor. 15, 13 14 Dac nu este nviere a morilor, nici Hristos nu a nviat.
i dac Hristos nu a nviat, zadarnic este atunci propovduirea noastr, zadarnic i credina
voastr. nu are n vedere un simplu aspect teoretic al doctrinei, ci o situaie concret, creat de
cei care ntr-un fel sau altul contestau realitatea nvierii lui Hristos.
Cercetarea noastr s-a ndreptat pentru nceput ctre Apologiile Sfntului Justin
Martirul i Filosoful, primul care ne ofer informaii despre Simon Magul, apoi am insistat pe
marele tratat anti-eretic al Sfntului Irineu de Lugdunum, continund cu emulii acestuia
Sfntul Ipolit Romanul i Sfntul Epifanie al Salaminei. O atenie deosebit am acordat-o lui
Tertulian, care ne ofer dou descrieri amnunite ale sistemului marcionit i valentinian.
Lecturarea textelor ereziologilor ne-a condus ctre identificarea unui tipar comun acceptat n
analiza oricrei erezii n general i a gnosticismului n special:
1. prima etap o reprezint investigaia istoric asupra persoanei i operei unui eretic
anume i poziionarea lui n raport cu Biserica;
2. prezentarea, pe ct posibil, sistematic a doctrinei acestuia;
3. formularea concis i bine argumentat att scripturistic ct i filosofic a poziiei
cretinilor n raport cu acetia;
4. conturarea unei strategii misionare de combatere a acestora i de evitarea a oricrei
forme de prozelitism.

Dup identificare i explicarea strategiei pe care Prinii Bisericii au abordat-o n
combaterea gnosticismului, ne-am oprit asupra unuia dintre cele mai importante momente n
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analiza acestui fenomen: Religionsgeschichtliche Schule. Metodologia formulat i dezvoltat
de reprezentanii acestui curent poate fi rezumat n patru puncte:
1. motoda istorico religioas presupune o cercetare istoric radical a fiecrei
religii;
2. conceptul religionsgeschichtlich presupune aplicarea unei metode
comparative a religiilor, prin care critica istoric radical a
Religionsgeschichtliche Schule conduce n chip necesar ctre o adaptare
concomitent a fenomenelor religioase nrudite n cadrul cretinismului
timpuriu;
3. critica istoric radical, n strns legtur cu comparatismul religios, are drept
consecin identificarea unui element sociologic, altfel spus, identificarea
evlaviei populare i a cultului ca principii generatoare (Erzeugern) ale tradiiei
religioase (religisen berlieferungen);
4. al patrulea aspect const n identificarea (Entdekung) credinelor cretine
primare (urchristlichen Glaubens) cu elementele psihologice, eseniale pentru
nelegerea fenomenului religios.

Pentru a putea observa modul n care aceast metodologie a evoluat de-a lungul timpului,
am analizat principalele lucrri reprezentative ale curentului religionsgeschichtlich, pornind de
la Wilhelm Anz (Zur Frage nach dem Ursprung des Gnostizismus. Ein religionsgeschichtliche
Versucht Goettingen, 1897), continund cu Wilhelm Bousset (Hauptprobleme der Gnosis
Goettingen, 1907) i finaliznd cu Richard Reitzenstein, (Das iranische Erlsungsmysterium -
Bonn, 1921 i Studien zum antiken Synkretismus aus Iran und Griechenland, n colaborare cu
Heinrich H. Schaeder, Bonn, 1926). Lectura acestor lucrri pune cititorul avizat sau nu n faa
unui material impresionat, gestionat cu rigoarea proprie cercettorilor germani, dar i n faa unei
atitudini ndrznee n faport cu fundamentele tradiionale ale nvturii cretine. Tocmai aceast
atitudine a fost cea care a dus la ncetarea influenei acestei coli asupra studiului cretinismului
timpuriu i istoriei religiilor. Finalul Religionsgeschichtliche Schule afirm Kurt Rudolph
dup sfritul celui de-al doilea rzboi mondial se datoreaz nu doar schimbri sociale prin care
trecea Germania, ci i noilor tendine radicale din cadrul teologiei, aa cum este cazul celor
produse de Karl Barth i de teologia dialectic. La aceste transofrmri trebuie s adugm i
moartea preamatur a multora dintre reprezentanii de seam ai acestei coli. Marele merit al
acestui curent de cercetare este totui acela c a reuit s ofere un numr impresionant de date,
prin intermediul crora gnosticismul a fost scos din sfera curentelor religioase marginale, cu
influen cretin i filosofic i inclus n categoria sistemelor religioase ce evolueaz ctre o
unitate clar din punct de vedere doctrinar.
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Critica metodei religionsgeschichtlich a dus la naterea unei noi metodologii, de aceast
dat axat n primul rnd pe analiza fenomenologic, sintetizat prin lucrarile colocviului de la
Messina (1966) i prin studiile lui Ugo Biachi, Hans Jonas i Ioan Petru Culianu. Ugo Bianchi
schimb practic traiectoria studiilor de la investigaiile asupra originilor la studierea
fenomentului n sine, potrivit unor repere bine formulate (seturile de opoziii) i tot el este cel
care, pe baza discuiilor de la Messina, formuleaz o prim variant viabil de definiie a
gnosticismului. Hans Jonas, respectnd n mare poziia lui Biachi, opteaz pentru o abordare
existenialist, heideggerian, a gnosticismului, n timp ce Culianu propune practic o sintez, n
care seturile de opoziii i exegeza existenialist i gsesc finalitatea ntr-o metodologie nou,
inspirat de structurile geometrice de tip fractal.

Capitolul al II-lea: O istorie zbuciumat

Capitolul al II-lea ia n discuie istoria diferitelor curente gnostice, pornind de la primele
manifestri, pn la structurile extrem de bine sistematizate existente n colile valentiniene.
Primul personaj analizat este cel al enigmaticului Simon Magul i spun enigmatic pentru c
exist o diferen covritoare ntre informaiile oferice de textul din F. A. 8, 9 24 i cele
existente n prima Apologie a Sfntului Justin Martirul i Filosoful, n Aduersus Haereses a
Sfntului Irineu i n Faptele apocrife ale lui Petru. Dac textul scripturistic este lacunar, nu la
fel se poate spune despre mrturiile patristice. Aici ne este descris un veritabil sistem, pre-gnostic
n care Simon nlocuie persoana Mntuitorului Hristos, iar Elena ocup locul Sophiei
nelepciunea, operndu-se cu o exegez invers a textelor scripturistice i cu o demonizare
radical a ntregului Vechi Testament. Diferenele majore dintre Simon neo-testamentar i
Simon- printele tuturor ereziilor descris de prinii Bisericii ne ndreptesc s afirmm c avem
de-a face cu o evoluie profund nu doar a imaginii magului, ci i a doctrinei sale, trecnd de la
simplele forme de magie la o adevrat teologie, cu evidente trsturi gnostice.
Un alt personaj, la fel de controversat ca i Simon Magul, este Marcion, dat fiind faptul
c la ora actual cercettorii nu pot fixa apartenena clar a acestuia la gnosticism. Raportat la
orice definiie a gnosticismului, Marcion i doctrina sa par s ias din aceste cadre, ns, cu toate
acestea, el este aproape n unanimitate inclus, ca dat esenial, n problema spinoas a gnozei i
gnosticismului. De unde aceast asociere? n primul rnd diferenele de informaii, de date nu
realizeaz dect inadvertene formale, fr a ataca n vreun fel miezul problemei. Cei mai muli
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cercettori ai gnosticismului l consider a fi mai degrab o categorie, dect un fenomen ce poate
fi definit cu precizie. Din aceast categorie face parte i marcionismul, chiar dac acestuia i
lipsesc elemente gnostice eseniale aa cum sunt preeminena cunoaterii sau prezena i
implicarea direct a divinului n lume. n al doilea rnd, evoluia istoric a acestei categorii a dus
la o serie de schimbri greu de asociat att n categoria genului proxim ct i n cea a diferenelor
specifice. Marcion rmne astfel gnostic, nu att prin doctrina sa stricto sensu, ct prin asocierea
cu un curent religios extrem de labil, numit n modul cel mai generic cu putin drept gnosticism.
Analiza cea mai exist din cea de a doua parte a lucrrii noastre este dedicat iudeo-
gnosticilor. Termenul este discutabil printre istoricii gnosticismului, el fiind intru totul agreat de
savani redutabili precum Birger Pearson, Gedaliahu Guy Stroumsa sau Edwin Yamauchi, ns
relativizat de Gilles Quispel. ntre acetia, Yamauchi are probabil poziia cea mai echilibrat n
sensul c dei admite existena unui gnosticism pre-cretin, de influen iudaic, adevrata
dezvoltare a acestuia are loc doar n mediul cretin. Date fiind aceste ambiguiti ce i ateapt
nc rezolvarea, am optat pentru analizarea unei liste de grupri iudeo-gnostice, urmnd ntr-o
mare msur pe cea a cardinalului Jean Danielou, formulat n lucrarea sa Biserica Primar: 1.
Nicolaiii; 2. Cerint; 3. Simonienii; 4. Menandru; 5. Satornil; 6. Barbelognosticii; 7.
Sethienii; 8. Carpocrate i 9. Basilide. Privite n ansamblu, ele se caracterizeaz prin cteva
trsturi comune, uor de identificat i, totodat, extrem de utile pentru nelegerea fenomenului
gnostic n general: 1. abordarea alegoric a Vechiului Testament; 2. folosirea surselor apocrife
iudaice; 3. existena unui mit unitar, n centrul cruia se afl un strmo mitic, identificat fie cu
Barbelo, Seth, arpele etc.
Un loc aparte l-am alocat, de asemenea, valentinianismului, considerat de ctre cei mai
muli cercettori drept sistemul gnostic cel mai evoluat i mai bine sistematizat. n cazul
valentinienilor vechile preocupri exegetice ale gruprilor iudeo-gnostice sunt amplificate. De
aceast dat, un rol important l joac interpretarea textelor evanghelice i a celor pauline ntr-o
cheie cu profunde valene platonice i neoplatonice. Chiar terminologia folosit este preluat din
sfera filosofiei i ncrcat cu semnificaii suplimentare, teologice. Exegeza vetero-testamentar
este ncetul cu ncetul trecut n plan secundar, iniiindu-se un tip nou de hermeneutic biblic,
axat deopotriv pe alegorie i literalism.
ncercnd s delimitm cteva trsturi principale ale gnozei valentiniene, putem
concluziona urmtoarele:
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1. este o gnoz de tip aproape exclusiv intelectualist;
2. baza acesteia o reprezint coabitarea dintre mitul gnostic n formele sale iudeo-
cretine i cultura elenistic;
3. terminologia folosit este de factur preponderent platonic, cu unele trsturi stoice
i epicureice;
4. mitul gnostic este prezentat ntr-o form sistematizeaz ce urmrete invariabil o
serie de puncte fundamentale din punct de vedere doctrinar;
5. scindarea n diferite curente de gndire nu reprezint o ruptur la nivelul mitului, ci o
ncercare de adaptare la o realitate cultural anume i de impunere a autoritii diferiilor
reprezentani;
6. influena sistemului valentinian asupra evoluiei ulterioare a gnosticismului este
covritoare, putnd fi identificat att la multe dintre sectele medievale, precum i la
curentele moderne de gndire.

Capitolul al III-lea

Ultima parte i cea mai dificil a cercetrii o reprezint analiza fundamentelor doctrinare
ale gnosticismului. Dac n cazul prezentrii istoriei curentelor gnostice am utilizat n cea mai
mare parte izvoarele patristice, de aceast dat principalele surse le-au reprezentat textele de la
Nag Hammadi. nainte de analiza propriu-zis a principalelor elemente de doctrin gnostic, am
ncercat s realizm o investigaie la zi a unei probleme extrem de importante pentru nelegerea
locului gnosticismului printre celelalte curente religioase: dualismul i raportul gnsoticismului
cu acesta. Pornind de la cercettrile etnologilor rui Veselovski i Dragomanov i pn la
investigaiile lui Bianchi i Culianu, dualismul a constituit un subiect delicat, greu de circumscris
istoric i cu att mai mult fenomenologic. Ideea lui Culianu c acesta s-ar comporta asemenea
unui organism viu, cu multiple potene, dei interesant, nu s-a bucurat de prea mare succes,
primind criticile unor reputai specialiti n problema gnosticismului, precum Michael Allan
Williams. La fel de problematic este raportarea gnosticismului la dualism datorit faptului c
multe dintre sistemele gnostice nu prezint n mod necesar o opoziie radical a principiilor, mai
mult n majoritatea cazurilor demiurgul nu este un principiu egal Tatlui descris ca nenscut,
necuprins i necunoscut, ci un produs al unei erori a ultimului aeon al Pleromei, Sophia. Pentru a
putea rspunde acestei probleme, am apelat la seturile de opoziii radical / moderat i anticosmic
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/ procosmic, formulate de Bianchi. Concluzia noastr este c la baza gnosticismului st o
abordare de tip dualist a ntregii realiti. Presupunerea unui pseudo-dualism al
gnosticismului nu poate fi verificat dect dac pornim de la ideea c singurul dualism
existent este cel radical, or multe dintre sistemele gnostice opereaz cu o form moderat a
acestuia, fr a pierde prin aceast soluie, statutul de curent religios dualist.
Odat clarificate aceste elemente preliminare, am purces la delimitarea, prezentarea i
explicarea principalelor elemente de doctrin gnostic, ncepnd cu teogonia, explicnd apoi
mitul Sophiei i resorturile ce duc la generarea acestuia i continund apoi firesc cu
elementele de cosmologie, antropologie, soteriologie i eshatologie. Pentru o mai bun
sintetizare, am ales s abordm problemele potrivit unui tipar aparte: analiza principiului gnostic
i a aspectelor implicate (raportul unu / multiplu; problema dualismului moderat a celor mai
multe dintre scrierile gnostice); Sophia ca personaj principal al mitului gnostic, insistnd
asupra faptului c la baza actelor sale nu st att greeala sau ndeprtarea de Cel ce a generat-o,
ci propria dorin de putere; imaginea demiurgului, cu trsturile sale principale, ignorana i
trufia; apariia omului i locul su n cosmos; raportul dintre mntuire i gnoz, cu insisten
pe importana cunoaterii n soteriologia gnostic i, n fine, elementele de eshatologie,
nelese sub aceeai umbrel a noiunii de restitutio in integrum.
Ultimul sub-capitol al acestei pri este dedicat continuatorilor sau, mai bine zis,
supravieuitorilor gnosticismului din primele trei secole cretine. Manifestrile acestuia n
spaiul culturii moderne sunt extrem de diverse, pornind de la utilizarea diferitelor mituri
gnostice (dualismul principiului, Sophia, diavolul, nstrinarea omului de lume) prezente n
creaiile literare ale unor autori precum Milton, Blake, Gtthe sau Thomas Mann, trect prin
diferitele curente religioase ca teosofia i New Age i culminnd n noile forme de gnoz,
filosofico-tiinific precum cea a lui Raymond Ruyer, cunoscut sub numele de Gnoza de la
Princeton. n acest fel, gnosticismul i face nc simit prezena n sfera cultural-religioas a
umanitii, constituind un subiect extrem de delicat i de important n nelegerea modului n care
evolueaz viaa spiritual a societii contemporane
Noutatea adus de cercetarea noastr se regsete n primul rnd n metodologia
folosit. Mergnd pe aceleeai filier fenomenologic, am optat pentru o hermeneutic invers,
pornind nu de la cutarea originilor, ci de la datele concrete pe care le deinem fie din textele
Prinilor Bisericii, fie din manuscrisele de la Nag Hammadi. De asemenea, am luat n calcul
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toate impotezele de interpretare emise, formulndu-ne propria opinie cu privire la istoria i
evoluia mitului gnostic. Astfel, considerm c mitul gnostic este o mbinare subtil de elemente
cosmologice, soteriologice i eshatologice menite s evidenieze preeminena cunoaterii
(gnozei) ca principal element al restaurrii naturii umane n cadrele bine stabilite ale dualismului.
Resortul ce pune n micare tot acest mecanism mitic nu-l reprezint nici pornirile ctre
desfrnare ale Sophiei, nici ignorana demiurgului, ci voina de putere pe care o manifest
acetia i, prin ei, ntreagul univers. n toate miturile gnostice avem de-a face cu o
exarcebare a acestei dorine pe diferite planuri i cu multiple efecte.
Un alt element de noutate l constituie faptul c n analiza noastr am abordat
pentru prima dat n spaiul teologic romnesc o studiere comparativ att a mrturiilor Prinilor
Bisericii ct i a documentelor gnostice propriu-zise. O atare abordare, ne-a dat posibilitatea
conturrii unei viziuni de ansamblu asupra gnosticismului.
Ca not final, am concluzionat c gnosticismul, n ansamblul su, rmne un
fenomen pe ct de interesant, pe att de contradictoriu n ceea ce privete percepiile asupra lui.
Cercetrile intreprinse asupra acestuia nu au reuit nc s l ncandreze n mod definitiv n sfera
religiosului. Astfel, vom ntlni un numr impresinonant de studii n care gnosticismul este
definit fie ca sistem religios, ca structur religioas compozit sau chiar ca religie de sine
stttoare, opus radical att cretinismului ct i iudaismului sau filosofiei eleniste. Nu trebuie
s scpm din vedere, nvtura Bisericii, potrivit creia gnosticismul a fost i a rmas una
dintre cele mai versatile erezii cu care aceasta s-a confruntat. La fel de important este ns faptul
c poziia eclezial nu se fundamenteaz doar de datele obinute n urma analizei tiinifice, ci i
pe tradiia sa dogmatic, istoric i duhovniceasc. Din aceast perspectiv, atitudinea sa
intransigent nu poate fi nici condamnat, nici nlocuit cu o poziie mai mult sau mai puin
tolerant.

Bibliografia utilizat nsumeaz un numr de 444 de titluri, la care se adaug o serie
de resurse on-line, grupate n 8 seciuni, dup cum urmeaz:

12

Ediii ale Sfintei Scripturi i colecii de texte apocrife:

1. Biblia sau Sfnta Scriptur, Ed. IBMBOR, Bucureti, 1990.

2. Nouum Testamentum Graece, edited by Barbara & Kurt Aland, Stuttgart: Deutsche
Bibelgesellschaft, 1994
8
.

3. New Testament Apocrypha, edited by Wilhelm Schneemelcher, english translation
adited by R. McL. Wilson, Westminster: John Knox Press, 2003.

4. The Apocryphal New Testament, being the apocryphal Gospels, Acts, Epistles and
Apocalypses, edited by Montague Rhodes James, Oxford: Claredon Press, 1924.

5. The Book of Enoch the Prophet: an apocryphal production supposed for ages to have
been lost, but discovered at the close of the last century in Abyssinia, translated by
Richard Laurence, Oxford: S. Collingwood Printer, 1838
3
.

Surse gnostice:

1. ANDRESEN, Carl (hg.), Gnosis, erste Band (Die Zeugnisse der Kirchevter), Zrich
und Mnchen: Artemis Verlag, 1979
2
.

2. Die gnostishce Schriften des koptisches Papyrus Berolinensis 8502, ed. W. Till,
colecia Texte und Untersuchungen 60, Berlin: Akademie Verlag, 1972

3. Evanghelii gnostice, traducere, studiu introductiv i note de Anton Toth, Bucureti:
Ed. Herald, 2005.

4. Heracleonis Fragmenta, editit E. Massuet, n P.G., vol. 7, col. 1292 1321.

5. nvtura tainic a lui Iisus cel nviat ctre Toma Apostolul, traducere, introducere,
postfa Prof. Dr. Remus Rus, Bucureti: Ed. Univers Enciclopedic, 2002.

6. Pistis Sophia, text edited by Carl Schmidt, translation and notes by Violet
Macdermot, n The Coptic Gnostic Library, Leiden: Brill, 1978.

7. Pistis Sophia, traducere Alexandru Anghel, Bucureti: Ed. Herald, 2007.

8. Poimandres The Shepherd of Men, n Corpus Hermeticum, vol. I Traits I
XII, edit par A. J. Festugiere et A. D. Nock, Paris: Les Belles Lettres, 1945.

9. Ptolme, Lettre a flora,text critique, traduction et introduction Giles Quisppel, n
SCh., vol. 24, Paris: Cerf, 1966.
13

10. The Coptic Gnostic Library A Complete Edition of the Nag Hammadi Codices (NHC),
general editor James M. Robinson, vol. I V, Brill, Leiden Boston Kln, 2000.

11. The Facsimile Edition of the Nag Hammadi Codices, edited by James M. Robinson
et allii, 12 volumes, E. J. Brill, Leiden, 1972 1984.

12. The Fragments of Heracleon, edited by A. E. Brooke, Piscataway NJ: Gorgias Press,
2004 (prima ediie n 1891).

Izvoare patristice:

1. ADAMANTIUS Dialogue on the True Faith in God (De Recta in Deum Fide), translated
with Commentary by Robert A. Pretty, edited by Garry W. Trompf, Leuven: Peeters
Press, 1997.

2. Sf. AMBROZIE al MILANULUI, Despre rai, traducere de Pr. Theodor Bodogae,
Nicolae Neaga i Maria Hetco, n Sf. Ambrozie al Milanului, Scrieri partea I,
colecia PSB, vol. 52, Bucureti: Ed. IBMBOR, 2007.

3. Apologei de limb latin, traducere de Prof. Nicolae Chiescu, Eliodor Constantinescu,
Paul Papadopol i Prof. David Popescu, n PSB, vol. 3, Bucureti: Ed. IBMBOR, 1981.

4. CHONIATES, Niketas, Thesaurus orthodoxae fidei, n P. G., tom. 139, col. 1248 sq.

5. CLEMENT ALEXANDRINUL, Gnoza i gnosticii Fragmente din Theodot i din
coala numit Oriental n vremea lui Valentin, introducere, traducere i note Lucian
Grozea, Bucureti: Paideia, 1999.

6. CLEMENT ALEXANDRINUL, Gnoza i gnosticii: Fragmente din Theodot i din coala
numit oriental n vremea lui Valentin, introducere, traducere i note Lucian Grozea,
Bucureti: Paideia, 1999.

7. CLEMENT ALEXANDRINUL, Scrieri Partea a II-a, traducere Pr. Dumitru Fecioru,
colecia PSB, vol. 5, Bucureti: Ed. IBMBOR, 1982.

8. CLMENT DALEXANDRIE, Extraits de Thodote, text grec, introduction, traduction
et notes par F. Sagnard, SCh. 23, Paris: Cerf, 1970.

9. Sf. CLEMENT ROMANUL, Memorii, traducere Pr. Cornel Savu, Cluj-Napoca: Eikon,
2006

14

10. DIONYSIOS of ALEXANDRIA, On the promises, n Ante-Nicene Christian
Library: Translations of the Writings of the Fathers down to A. D. 325, vol. 20, edited
by Alexander Roberts, James Donaldson, Edinburgh: T & T Clark, 1871.

11. Sf. EFREM SIRUL, Prose refutations of Mani, Marcion and Bardaisan i The discourses
adressed to Hypatius, edited by A.A. Bevan i F.C. Burkitt, London, 1912.

12. Sf. EPIFANIE al SALAMINEI, Ancoratus, ediie bilingv, traducere i note de Oana
Coman, Iai: Polirom, 2007.

13. EPIPHANIOS of SALAMIS, Panarion, edited and translated by Frank Williams, Nag
Hammadi Studies, vol. 35 36, Leiden: Bril, 1994.
14. EPIPHANIUS, Panarion, n J. P. Migne, Patrologia Graeca Cursus Completus, tom
41, Paris, 1863, col. 173 1199.

15. EUSEBIU AL CEZAREEI, Istoria Bisericeasc, traducere, studiu, note i comenatrii Pr.
Theodor Bodogae, Colecia Prini i Scriitori Bisericeti (PSB), vol. 13, Bucureti: Ed.
IBMBOR, 1987.

16. EZNIC din KOLB, Rfutation des diffrentes sectes des paens, de la religion des
perses, de la religion des sqges de la grce et de lq secte de Marcion, traduit par M. Le
Vaillant de Florival, Paris: Librairie religieuse de Lecoffre, 1853.

17. EZNIK of KOB, On God, edited by Monica J. Blanchard, Leuven: Peeters Press, 1998.

18. HIPOLLYTE, Contre les hrsies, fragment, tude et dition critique par Paul Nautin,
Paris: Cerf, 1949.

19. HIPPOLYTUS, Refutatio omnium haeresium, introduction matter and greek text by
Miroslav Marcovich, Patristische Texte und Studien, Band 25, Berlin & New York,
Walter de Gruyter, 1986.

20. Sancti Hippolyti Episcopi et Martiri Refutationis omnium haeresium librorum decem
quae supersunt, rec., latine vert., notas adiec, edidit L. Dunckler et F. G. Schneidewind
Gttingen, 1859.

21. IERONIM, Despre brbaii ilutrii, traducere Dan Negrescu, Timioara: Amarcord,
1997.

22. IRNE de LYON, Contre les hrsies, texte latin, fragments grecs, introduction,
traduction et notes par Adelin Rousseau et Louis Doutreleau, n Sources Chretiennes, 9
volume (cartea I. 1., introduction, notes justificatives et tables A. Rousseau, L. Doutreleau-
vol. 263; cartea I. 2 vol. 264; cartea a II-a, introduction, notes justificatives et tables A.
Rousseau, L. Doutreleau vol. 293; cartea a III introduction, notes justificatives et tables
15

G. F. Sagnard vol. 34, reeditat n volumele 210 211; cartea a IV-a, tome I-ere et II-eme
- introduction, notes justificatives et tables A. Rousseau, B. Hemmerdinger, C. Mercier, L.
Doutreleau vol. 100. 1 i 2, reeditate n 2006; cartea a V-a, tome I-ere et II-eme -
introduction, notes justificatives et tables A. Rousseau, L. Doutreleau etC. Mercier vol.
152 - 153 ), Paris: Cerf, 1969 2006.

23. Sf. IRINEU de LUGDUNUM, Libros quinque aduersus haereses, edited by W. Wigan
Harvey, Canthabrigiae: Typis Academicis. 1857
1
.

24. Sf. IRINEU de LUGDUNUM, Demonstraia propovduirii apostolice I. 6, traducere,
introducere i note Remus Rus, Bucureti: Ed. IBMBOR, 2001

25. Sf. IUSTIN MARTIRUL i FILOSOFUL, Apologia I, traducere i note Pr. Prof. Dr.
Olimp Cciul, n Apologei de Limba Greac, traduceri de Pr. Prof. Dr. Theodor
Bodogae, Pr. Prof. Dr. Olimp Cciul i Pr. Prof. Dr. Dumitru Fecioru, Bucureti: Ed.
IBMBOR, 1997
2
.

26. ORIGEN, mpotriva lui Celsus, traducere Pr. Theodor Bodogae n colaborare cu N.
Chiric i Teodosia Lacu, n PSB, vol. 9, Bucureti: Ed. IBMBOR, 1984.

27. Origenis Philosophumena siue omnium haeresium refatatio, e codice Parisino nunc
primum, edidit E. Miller Oxford, 1851.

28. PHILASTRIUS, Liber de haeresibus, tom 12, PL., col. 1111 1302.

29. PHOTIUS, Quaestio CCXVII (Coisl. CCXLVI, Taur. CCXXXVII) De differentia
imaginum, n P. G., vol. 101. 1.

30. Quini Septimii Florentis TERTULLIANI, De praescriptione haereticorum, Ad martyras,
Ad Scapulam, Aduersus omnes Haereses, edited with introduction and notes by T. H.
Bindley, Oxford: Claredon Press, 1893.

31. TERTULLIAN, Aduersus Marcionem, latin edition and translation by E. Evans, Oxford:
Claredon Press, 1971.

32. TERTULLIEN, Aduersus Marcionem, tome I (livre I), introduction, text critique,
traduction et notes par Ren Braun, n SCh, vol. 365, Paris: Cerf, 1990; tome II (livre II), n
SCh, vol. 368, Paris: Cerf, 1991; tome III (livre III), n SCh, vol. 399, Paris: Cerf, 1994;
tome IV (livre IV), texte critique par Claudio Moreschini, introduction, traduction et
commentaire par Ren Braun, n SCh, vol. 456, Paris: Cerf, 2001; tome V (livre V), n
SCh, vol. 483, Paris: Cerf, 2004.

33. TERTULLIAN, Aduersus Valentinianos, tome I, introduction, text critique, traduction et
notes par Jean Claude Fredouille, n SCh, vol. 280, Paris: Cerf, 1980.

16

34. TERTULLIAN, Tratate dogmatice i apologetice, ediie bilingv, studiu introductiv,
traducere i note Silviu Prvuloiu, Iai: Polorom, 2007.

35. TERTULLIANO, Scorpiace, editione Giovanna AZZALI BERNARDELLI, Biblioteca
patristica 14, Firenze: Nardini, 1990.

36. TERTULLIEN, La Chair du Christ, tome I, introduction, text critique, traduction et
commentaire de Jean-Pierre Mah, n SCh, vol. 216, Paris: Cerf, 1975; tome II, n SCh,
vol. 217, Paris: Cerf, 1975.

37. TERTULLIEN, Trait de la prescription contre les hrtiques, introduction, text critique
t notes de R. F. Refoul, traduction de Pierre de Labriolle, n SC, vol. 46, Paris: Cerf,
1957.

38. THODORET de CYR, Correspondence, text critique, traduction et notes par Yvan
Azma, SCh. vol. 98, Paris: Cerf, 1964.

Izvoare antice istorice, literare i filosofice:

1. ARISTOTEL, Metafizia, traducere tefan Bezdechi, Bucureti: Ed. Iri, 1999.

2. Corpus inscriptionum Latinarum, Consilio et Auctoritate Academiae Litterarum Regiae
Borussicae editum, vol. VI, Berolini apud Georgium Reimerum, 1885.

3. FLAVIUS JOSEPHUS, Antichiti iudaice, traducere Ion Acsan, Bucureti: Ed. Hasefer,
2004.

4. HERACLIT, Fragmente, traducere Adelina Piatkovski i Ion Banu, n Filosofia greac
pn la Platon, vol. I. 2, Bucureti: Ed. tiinific i Enciclopedic, 1979.

5. IUVENAL, Satire, traducere Tudor Minescu i Alexandru Hodo, n Persius, Iuvenal,
Marial, Satire i epigrame, Bucureti: Editura pentru literatur, 1967.

6. LUCIAN din SAMOSATA, Alexandru sau profetul mincinos., traducere Radu Hncu, n
Lucian din Samosata, Opere alese, Bucureti: Ed. Univers, 1983.

7. PARMENIDE, Despre natur (fragmente), traducere D. M. Pippidi, n Filosofia greac
pn la Platon, vol. I. 2, Bucureti: Ed. tiinific i Enciclopedic, 1979.

8. PAUSANIAS, Descriptio Greciae, recognouit Ioannes Henricus Christianus Schubart,
volumen secundum, Lipsiae: Sumptibus et Typis B. G. Teubneri, 1854.

9. PLATON, Parmenide, traducere Sorin Vieru n Platon, Opere, vol. VI, Bucureti: Ed.
tiinific i Enciclopedic, 1989.

17

10. PLATON, Republica, traducere Andrei Cornea, n Platon, Opere, vol V, Bucureti: Ed.

11. PLATON, Theaitetos, traducere Marian Ciuc, n Platon, Opere, vol. VI, Bucureti: Ed.

12. PLATON, Timaios, traducere C. Partenie, n Platon, Opere, vol. VII, Bucureti: Ed.

13. PLINIVS MAIOR, Naturalis Historia Enciclopedia cunotinelor din Antichitate,
traducere Ioana Costa et alii, n, Iai: Polirom, 2004.

14. PLOTIN, Eneade, traducere Vasile Rus, Liliana Peculea, Alexander Baumgarten i
Gabriel Chindea, Iai: Ed. Iri, 2003.

Dicionare, enciclopedii, lexicoane:

1. A Dictionary of Gnosticism,edited by A. P. Smith, Wheaton IL Chennai India,
Theosophical Publishing House, 2009.

2. A Dictionary of Greek and Roman Antiquities,edite by William Smith Boston: Littl,
Brown & Co, 1859.

3. A Global Dictionary of Theology, edited by William A. Dyrness, Veli-Matti Krkinen,
Juan Francisco Martinez, Simon Chan, Downer Grove IL Nottingham: IVP Academic
Inter Varsity Press, 2008.

4. A Greek English Lexicon, compiled Henry George Liddell, Robert Scott and Henry
Stuart Jones, Oxford: Claredon Press, 1996.

5. A Patristic Greek Lexicon, edited by G. W. H. LAMPE, Oxford: Claredon Press, 1961.

6. BAILLY, A., Dictionnaire grec franais, Paris: Hachette, 2000
4
.

7. CHANTRAINE, Pierre, Dictionnaire tymologique de la Langue Grecque, Paris:
Klincksieck, 1999.

8. CRUM, Walter & McCONKEY ROBINSON, James, A Coptic Dictionary, Wipf & Stock
Publishers, 2005.

9. Dictionary of Sects, Heresies, Ecclesiastical Parties and Schools of religious thought,
edited by John Henry Blunt, London Oxford Cambridge: Revingtons, 1874.
18

10. Die Religion in Geschichte und Gegenwart, herausgegeben von Friederich Michael
Schiele, Tbingen: J.C.B. Mohr (Siebeck), 1909.

11. Encyclopeaedia of Religion and Ethics, edited by James Hastings, New York
Edinburgh: Charles Scribnerss Sons / T & T Clarlk, 1914.

12. Encyclopedia of early Christianity, edited by Everett FERGUSON, Michael P. McHUGH
and Frederick W. NORRIS, New York: Garland Publishing Inc, 1997
2
.

13. Encyclopedia of Philosophy, Donald M. Borchert Editor in Chief, 2
nd
Edition,
MacMillan, New York, 2006.

14. Encyclopedia of Religion, 2
nd
Edition, Lindsay Jones editor in chief, MacMillan, New
York, 2005.

15. ERNOUT, Alfred et MEILLET, Antoine, Dictionnaire tymologique de la langue latine
histoire de mots, Paris: Klincksieck, 2001
4
.

16. GUU, Gheorghe, Dicionar latin romn, Bucureti: Humanitas, 2003
2
.

17. Lexikon fr Theologie und Kirche, zweite Auflage, Josef Hfer und Karl Rahner (hgs.),
vol. 5, Freiburg am Breisgau: Herder Verlag, 1960.

18. NELLI, Ren, Dictionnaire des Hrsies medieval et des mouvements htrodoxe au
independents apparus dans le Midi de la France depuis ltablissement du Christianisme,
Toulouse: Privat, 1968.
19. RUS, Remus, Dicionar enciclopedic de literatur cretin din primul mileniu, Bucureti:
Ed. Lidia, 2003.

20. The Brill Dictionary of Religion, vol. II, edited by Kocku von Stuckrad, Leiden - Boston:
Brill, 2006.

21. The Coptic Encyclopedia, vol. 1 - , Aziz S. Atiya editor in chief, New York Toronto
Oxford Singapore Sydney: Macmillan Publishing Company, 1991.

22. Theological Dictionary of the New Testament, edited by Gerhard Kittel & Gerhard
Friederich, translated and edited by Geoffrey W. Bromiley, Michigan: Eerdmans
Publishing & Co, 1964.

23. Theologische Realenzyklopdie, Berlin New York: Walter de Gruyter, 1985 . u.

19

24. VYCICHL, Werner, Dictionnaire tymologique de la langue copte, Leuven: Peeters,
1983.

Bibliografii:

1. SCHOLER, David M., Nag Hammadi Bibliography 1970 1994, vol. 1 2, Leiden:
Brill, 1997.

2. Idem, Nag Hammadi Bibliography 1995 2006, Leiden: Brill, 2009.

3. Idem, Bibliographia Gnostica: Suplementul II / 8. 1, n Nouum Testamentul 50
(2008),pp. 159 202.

Cri, articole, studii:

1. ACHIMESCU, Pr. Prof. Nicolae, Noile micri religioase, Cluj-Napoca: Limes, 2004
2
.

2. ADAM, Alfred, Neue Literatur zum Problem der Gnosis, n Gttingishce Gelehrte
Anzeigen, 1962.

3. ADAMIK, Tams, The Image of Simon Magus in the Christian Tradition, n Jan
N. Bremmer (ed.), The Apocryphal Acts of Peter: magic, miracles and gnosticism,
Leuven: Peeters, 1998.

4. AGAMBEN, Giorgio & HELLER ROAZEN, Daniel, Potentialities: Collected
Essays in Philosophy, Stanford CA: Stanford University Press, 1999.

5. ALAND, Barbara (ed.), Festschrift fr Hans Jonas, Gttingen: Vandenhoeck und
Ruprecht Verlag, 1978.

6. Idem, Erwlungstheologie und Mnschenklassenlehre. Die Theologie des
Herakleon als Schlssel zum Vestndnis der christlicher Gnostis?, n Martin Krause,
James Robinson & Frederik Wisse (eds.), Gnosis and Gnosticism: Papers read at the
Seventh International Conference on Patristic Studies (Oxford, september 8th 13th
1975), colecia Nag Hammadi Studies, vol. 8, Leiden: Brill, 1977.

7. Idem, Marcion Marcioniten, n Theologische Realenzyclopdie, Berlin New
York: Walter de Gruyter, 1985 . u., vol. 22.

8. Idem, Markion: Versucht einer neuen Interpretation, n Zeitschrift fr Theologie
und Kirche, nr. 70 (1973).

9. ALBRILE, Ezio, Gnosticism: Historiy of Study, n Encyclopedia of Religion, 2
nd

Edition, Lindsay Jones editor in chief, MacMillan, New York, 2005, vol. 5.
20

10. ALTANER, Berthold, Patrologie, Freiburg im Breisgau: Herder & Co., 1938.

11. ANZ, Wilhelm, Zur Frage nach dem Ursprung des Gnostizismus. Ein
religionsgeschichtlicher Versucht, in Texte und Untersuchungen, XV/4, Leipzig: J.C.
Heinrichs, 1897.

12. ASSMANN, Jan & STROUMSA, G., Transformation of the Inner Self in Ancient
Religions, Leiden: Brill, 1999.

13. AUNE, David, Apocalypticism, prophecy and magic in early Christianity, Tbingen:
Mohr Siebeck, 2006.

14. BACONSKY, Drd. Theodor, Originea, doctrina, rspndirea i influena
maniheismului, n Studii Teologice, nr.3 (1988).

15. BAKER, Gordon & MORRIS, Katherine J., Descartes Dualism, London & New
York: Routledge, 2002.

16. BALDWIN, Matthew C., Whose Acts of Peter?, n colecia Wissenschaftliche
Untersuchungen zum Neuen Testament 2. Reihe, vol. 196, Tbingen: Mohr (Siebeck),
2005.

17. BARBARD, Leslie William, Justin Martyr: his life and thought, Cambridge:
University Press, 1967.

18. BARDENHEWER, Otto, Die Geschichte der Altchristlichen Literatur,erste Band,
Freiburg im Breisgau: Herder, 1913
2
.

19. Idem, Patrology, translated by Thomas J. Shahan, Freiburg im Breisgau and St.
Louis: B. Herder, 1908
2
.

20. BARNES, Timothy David, Tertullian: A Historical and Literary Study, Oxford:
OUP, 1985.

21. BASTIANSEN, A. A. R., Tertullians argumentation in De praescriptione
haereticorum 20. 1. ff., n Vigiliae Christianae, nr. 31 (1977), pp. 35 46.

22. BAUR, Ferdinand Christian, Das Manichische Religionssystem,
Gttingen:Vandenhoeck und Ruprecht Verlag, 1928.

23. Idem, Die christliche Gnosis oder die christliche Religions-Philosophie in ihrer
geschichtlichen Entwiklung, Darmstadt: Wissenschaftliche Buchgesellschaft, s. a.

24. Idem, The Church History of the First Three Centuries,vol. I, translated by Allan
Menzies, London Edinburgh: Williams and Norgate, 1878.
21

25. BAUSANI, Allesandro, Letture iraniche per lorigine e la definizione tipologica di
gnosi, n Ugo Bianchi (ed.), The Origins of Gnosticism Colloquium of Messina, 13
18 april 1966, colecia Studies in the History of Religios (suplements to Numen) XII,
Leiden: Brill, 1967.

26. BDILI, Cristian, Glafire nou studii biblice i patristice, Iai: Polirom, 2008.

27. BEHR, John, Formarea teologiei cretine, vol. I: Drumul spre Niceea, traducere
Mihail Neamu, Bucureti: Sophia.

28. BEYSCHLAG, Karlmann, Simon Magus und die christliche Gnosis, Tbingen: Mohr
(Siebeck), 1974.

29. BIANCHI, Ugo & STOIANOV, Yuri, Dualism, n Encyclopedia of Religion, 2
nd

Edition, Lindsay Jones editor in chief, MacMillan, New York, 2005, vol. 5.

30. BIANCHI, Ugo (ed.), Selected Essays on Gnosticism, Dualism and Mysteriosophy,

31. Idem, The Origins of Gnosticism Colloquium of Messina, 13 18 april 1966,
colecia Studies in the History of Religios (suplements to Numen) XII, Leiden: Brill,
1967.

32. Idem, Le pch originel et le pch antcdent, n Revue de lhistoire des
religions, nr. 170 (1966).

33. Idem, Il dualismo come categoria storico-religiosa, Ugo Bianchi (ed.), Selected
Essays on Gnosticism, Dualism and Mysteriosophy, Leiden: Brill, 1978.

34. Idem, Le dualisme en histoire des religions, n Revue de lhistoire des religions, nr.
159 / I (1961).

35. Idem, Le problme des origines du gnosticisme, n Ugo Bianchi (ed.), The Origins
of Gnosticism Colloquium of Messina, 13 18 april 1966, colecia Studies in the
History of Religios (suplements to Numen) XII, Leiden: Brill, 1967.

36. Idem, Marcion: thologien biblique ou docteur gnostique?, n Ugo Bianchi (ed.),
Selected Essays on Gnosticism, Dualism and Mysteriosophy, Leiden: Brill.

37. Idem, Il dualismo religioso. Saggio storico ed etnologico, Roma: Edizioni dell
Ateneo, 1983
2
.

38. Idem, Prometeo, Orfeo, Adamo Tematiche religiose sul destino, il male, la
salvezza, Roma: Edizioni dellAteneo e Bizzarri, 1976.

22

39. Idem, Selected Essays on Gnosticism, Dualism and Mysteriosophy, Leiden: Brill,
1978.

40. BLACK, Matthew, An Aramaic Etymology for Jaldabaoth?, n A. H. B. Logan, J.
M. Wedderburn, The New Testament and Gnosis Essays in honour of Robert McL.
Wilson, London New York: T & T Clark International, 2004.

41. BLACKMAN, E. C., Marcion and His Influence, London: SPCK, 1948.

42. BLOCH, Raymond i CUSIN, Jean, Roma i destinul ei, vol. I, traducere Barbu i
Dan Sluanschi, Bucureti: Meridiane, 1985.

43. BLOOM, Harold, Lying Against Time: Gnosis, Poetry, Criticism, n Bentley
Layton (ed.), The Rediscovery of Gnosticism - proceedings of the International
Conference on Gnosticism at Yale, New Haven, Connecticut March 28 31, vol. II
(Sethian Gnosticism), Leiden: Brill, 1981.

44. BOEKELS, Joachim & HAGENBACH, Rudolf, Schleiermacher als
Kirchengeschichtler, Berlin: Walter de Gruyter Verlag, 1994.

45. BHLING, Alexander, Der jdische und judenchristliche Hintergrund in
gnostischen Texten von Nah Hammadi, n Ugo Bianchi (ed.), The Origins of Gnosticism
Colloquium of Messina, 13 18 april 1966, colecia Studies in the History of
Religios (suplements to Numen) XII, Leiden: Brill, 1967.

46. Idem, Gnosis und Synkretismus, Tbingen: J. C. B. Mohr - Siebeck, 1989.

47. BOUSSET, Wilhelm, Hauptprobleme der Gnosis, Gttingen: Vandenhoeck und
Ruprecht, 1907.

48. Idem, Die Himmelreise der Seele, n Archiv fr Religionswissenschaft, 4 (1901),
pp. 136 169, retiprit n Wissenschaftliche Buchgesellschaft, Darmstadt, 1971.

49. BRAUN, F. M., Marcion et la gnose simoniene, n Byzantion, nr. 25 27 (1955
1957).

50. BREMMER, Jan N. (ed.), The Apocryphal Acts of Peter: magic, miracles and
gnosticism, Leuven: Peeters, 1998

51. BREMMER, Jan N. & CZACHESZ, Istvan (eds.), The Visio Pauli and the Gnostic
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Surse electronice:

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5. http://www.perseus.tufts.edu/hopper/

6. http://www.documentacatholicaomnia.eu/_index.html

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