In a 2006 book on the origins of gnosticism, Carl B. Smith offers an alternative account of the connections of Judaism and gnosticism. According to the JETS reviewer: Smith “proposes that gnosticism arose in a social context of ‘alienated Judaism’ influenced by Greco-Roman and . . . . Continue Reading »
Origen says that the Ophite demiurge had the face of a lion and was connected with Saturn, and this has led some scholars to conclude that Jaldabaoth was a combination of Baal and Kronos. John of Damascus says that the Phoenicians held Kronos to be a kind of demiurge, and because Saturday was the . . . . Continue Reading »
According to Alfred Honig (writing in the late 19th century), the Ophite name for the demiurge, Jaldabaoth, comes from a Hebrew phrase meaning “child of chaos,” and the etymology goes back at least to the 1820s. Scholem argued, however, that the name was invented by a Jew and is a . . . . Continue Reading »
In the October 22 issue of TNR , Walter Russell Mead compares American foreign policy to Mr Magoo, since it seems to “wanter nearsightedly but relatively unscathed past one hazard after another.” The pattern goes back at least to the Jefferson administration, and Mead quickly summarizes . . . . Continue Reading »
Bossy again, from the same essay: He quotes Oberman’s claim that “in the old dispensation the holiness of the Church and its governors was made manifest by their power to transmit to the body of Christians the condition of peace, and conversely that the absence of peace was an . . . . Continue Reading »
In a 1977 review in Past and Present , John Bossy summarizes an essay by Heiko Oberman about the “closing gap between the sacred and the secular” in late medieval life (Oberman’s description). Bossy says this involved “an abandonment of metaphysical hierarchies in favor of a . . . . Continue Reading »
In his controversial book, The Stillborn God , Mark Lilla suggests that nineteenth-century German liberalism attempted to raise political theology from the grave to which it had been consigned since Hobbes. Their political theology had little to recommend it. Charlotte Allen sums up in her Weekly . . . . Continue Reading »
In imitation of Mao’s “Great Leap Forward,” the Cambodian tyrant Pol Pot attempted to rationalize the inefficiencies of Cambodian agriculture. In an essay in the Black Book of Communism , Jean-Louis Margolin writes: “It was perhaps the sons of the soil who controlled . . . . Continue Reading »
For the Stoics, as for most ancient philosophers who reflected on signs, signs were examined as part of a theory of inference. A sign was a symptom, and the medical usage is often overt in examples; or a sign is a premise of an argument, from which something unknown can be inferred. For the Stoics, . . . . Continue Reading »
John D. Cox points out in his recent Baylor Press book on Shakespeare that ancient skepticism was not a-religious in the Renaissance and Reformation, but often served the purposes of reform. Erasmus, for instance, deployed skeptical arguments in challenging traditional, but corrupt, practices in . . . . Continue Reading »
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