The Monastic Origins of the Nag Hammadi CodicesMohr Siebeck, 19 okt. 2015 - 350 sidor "Hugo Lundhaug and Lance Jenott offer a sustained argument for the monastic provenance of the Nag Hammadi Codices. They examine the arguments for and against a monastic Sitz im Leben and defend the view that the Codices were produced and read by Christian monks, most likely Pachomians, in the fourth- and fifth-century monasteries of Upper Egypt. Eschewing the modern classification of the Nag Hammadi texts as “Gnostic,” the authors approach the codices and their ancient owners from the perspective of the diverse monastic culture of late antique Egypt and situate them in the context of the ongoing controversies over extra-canonical literature and the theological legacy of Origen. Through a combination of sources, including idealized hagiographies, travelogues, monastic rules and exhortations, and the more quotidian details revealed in documentary papyri, manuscript collections, and archaeology, monasticism in the Thebaid is brought to life, and the Nag Hammadi codices situated within it. The cartonnage papyri from the leather covers of the codices, which bear witness to the monastic culture of the region, are closely examined, while scribal and codicological features of the codices are analyzed and compared with contemporary manuscripts from Egypt. Special attention is given to the codices’ scribal notes and colophons which offer direct evidence of their producers and users. The study ultimately reveals the Nag Hammadi Codices as a collection of books completely at home in the monastic manuscript culture of late antique Egypt."-- |
Innehåll
The Secret Books of the Egyptian Gnostics? | 1 |
The Present Study | 8 |
Monastic Diversity in Upper Egypt 22 2 2 2 2 2 2 3 4 5 | 22 |
Archaeological Evidence | 39 |
Conclusion | 54 |
Gnostics in Fourth and FifthCentury Egypt? | 64 |
Conclusion | 73 |
Urban Literati? | 90 |
The Pachomian Federation | 165 |
Dioscorus of Alexandria | 175 |
Codex II | 183 |
Codex III | 189 |
Codex VI | 197 |
Conclusion | 206 |
Traveling Texts and Migrating People | 214 |
The Dishna Papers | 223 |
Conclusion | 102 |
The Cartonnage | 104 |
Commercial Documents | 111 |
Imperial Ordinances? | 123 |
Monks Letters and the Pachomian Connection | 129 |
Acquisition of Cartonnage | 139 |
Apocryphal Books in Egyptian Monasteries | 146 |
Book Lists | 152 |
Conclusion | 231 |
Origenist Monks? | 238 |
Pachomian Monks? | 246 |
Implications | 256 |
The Secret Books of the Egyptian Monastics | 263 |
Index of Ancient Sources | 301 |
316 | |
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anchorites Antony Apocalypse of Peter apocryphal books Apocryphon of John ascetic Athanasius Bagnall Barns Bentley Layton biblical Bibliothek Bodmer Bodmer Papyri Brill brothers canonical cartonnage chapter Codex Codex VII codicological colophon copied coptes Coptic Coptic Papyri cover of Codex Dioscorus Doresse Early Christian Edited Egyptian monasticism Epiphanius evidence father Festal Letter fourth century fragments Goehring Gospel Greek and Coptic heretics Hist Horsiesios interpretation Jabal al-Tarif Khosroyev Layton Leiden Leuven literary literature Logan Lundhaug M. A. Williams manuscripts Melitian monastic Nag Ham Nag Hammadi Codices Nag Hammadi Library Nag Hammadi texts Origenist original Orlandi Pachome Pachomian Pachomian federation Pachomian Koinonia Pachomian monasteries Pachomian monks Pachomius Palladius Panopolis Pbow Peter Priscillian refers resurrection Robinson Rubenson Sahidic Sansnos Schenute scribe of Codex Scripture Shelton Shenoute Shenoute's Stephen Emmel Studies suggests teachings Thebaid theology trans translation Upper Egypt Veilleux White Monastery Wipszycka سلاد عاد علاد علحد ميلاد