Le docétisme des christologies gnostiques revisité
Gnostic studies mainly depended on the Church Fathers' approach to heresies until the discovery of the Coptic Nag Hammadi codices in 1945. As we are slowly moving away from this patristic approach to Gnosticism, docetism is still defined as a tendency to regard Jesus' body as an appearance...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | French |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Cambridge Univ. Press
[2017]
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| In: |
New Testament studies
Year: 2017, Volume: 63, Issue: 2, Pages: 279-304 |
| Standardized Subjects / Keyword chains: | B
Valentinians
/ Basilidian
/ Christology
/ Docetism
/ Soteriology
|
| RelBib Classification: | BF Gnosticism KAB Church history 30-500; early Christianity NBF Christology NBK Soteriology |
| Further subjects: | B
Incarnation
B Christology B Docetism B Soteriology B Crucifixion B Basilidians B Valentinians B body of the Saviour |
| Online Access: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 520 | |a Gnostic studies mainly depended on the Church Fathers' approach to heresies until the discovery of the Coptic Nag Hammadi codices in 1945. As we are slowly moving away from this patristic approach to Gnosticism, docetism is still defined as a tendency to regard Jesus' body as an appearance, and not as a real incarnate body. Irenaeus' refutation of all heresies presents the Valentinian and Basilidian Christologies as clearly docetist. A comparison of direct Valentinian sources such as the Extracts of Theodotus with Valentinian tractates from Nag Hammadi shows on the contrary that Valentinians had a clear notion of the incarnation. As for the Basilidians, the Elenchos of Ps.-Hippolytus, the Second Logos of the Great Seth and the Coptic Apocalypse of Peter can be used to demonstrate that docetism is not the proper category to interpret Basilidian Christology and Soteriology because the purification of the real body of the Saviour lies at the heart of that system. | ||
| 520 | |a Les études gnostiques ont essentiellement dépendu de l'approche des Pères de l'Église face aux hérésies jusqu'à la découverte des codices coptes de Nag Hammadi en 1945. Comme on se détache progressivement de cette approche patristique du gnosticisme, le docétisme est encore défini comme une tendance qui prend le corps de Jésus pour une apparence et un corps pas vraiment incarné. La réfutation d'Irénée, Contre les hérésies, présente les christologies valentinienne et basilidienne comme clairement docètes. Une comparaison de sources valentiniennes directes comme les Extraits de Théodote avec les traités valentiniens de Nag Hammadi montre au contraire que les valentiniens avaient une notion précise de l'incarnation. Quant aux basilidiens, l'Elenchos attribué à Hippolyte, le Deuxième Traité du Grand Seth et l'Apocalypse de Pierre copte permettent d'expliquer que le docétisme n'est pas la catégorie adéquate pour interpréter la christologie et la sotériologie basilidienne, car la purification du corps incarné du Sauveur se trouve au cœur même du système théologique. | ||
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