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Additional resources for A Study in Anti-Gnostic Polemics: Irenaeus, Hippolytus and Epiphanius (Studies in Christianity and Judaism, 1)
We do not pretend to carry out the task indicated by Peterson. But it seems appropriate to repeat here his invitation which should be seen as a complement to the repeated calls for the study of the sociology of gnosticism. See H. A. Green, ' Gnosis and Gnosticism. A Study in Methodology', Numen 24, 1977, pp. 95-134. 60S ee H. Jonas, 'A Retrospective View', Proceedings of the International Colloquium on Gnosticism, Stockholm August 20-2 5, 1973, Stockholm 1977, p. It is a split between self and world, men's alienation from ^ nature, the the spirit and the nihilism of mundane norms ; and in its general extremist style it shows what radicalism really is'.
Since Irenaeus dualistic aspect his attack tradition that upon contains 'learned saw the greatest th reat of Gnosticism, he decided that. It subversive theology ' is might be e l e m e n t s of ten 6 that ^ i in the to concentrate n suspected the the by dualist same way 'simple can here recall the inspiring statement found in E. othe ismus, pp. 10 4-5 n. 16 : 'Die politischen FoIgen eines qnostischen oder dualistischen Weltbildes sind m. E. noch niemals in einem grösseren Zusammenhang dargestellt worden'.
3 ^See verdict. Widmann ('Irenaus', 35 For important elements see Brox, Offenbarung, passim. p. of 171) that for a negative self-understanding 3 ^F. Wisse, 1 The Nag Hammadi L i bra ry and the Heresiologists', VC 25, 19 71, pp. 20 5-23, thinks that d iscourse and writings from the point of view of doctrine, while they propound rather a sort of 'mystical poetry' (p. 2 22). Further, Irenaeus would have too readily assumed that uni ty in doctrine is the only kind of unity. 'By taking the differences in mythological detai1 as doctrinal differences, Gnosticism came to look like an absurdly fragmented movement1 (p.
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