Elaine Pagels Quotes
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The Book of Revelation is the strangest book in the Bible, and the most controversial. Instead of stories and moral teaching, it offers only visions - dreams and nightmares, the Four Horsemen of the Apocalypse, earthquakes, plagues and war.
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The Gospel of Thomas claims to be the secret sayings of Jesus. There are 114 of them, so it says many things, but the central message is that Jesus is the one who reveals the divine light that brought the universe into being, and that you and I also reveal that light.
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These ancient stories in religion speak to our desire. But they move us toward hope.
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I got to thinking about the Book of Revelation that was written by a Jewish prophet who was also a follower of Jesus who hated the Roman Empire. I realized that the Book of Revelation could be a way to reflect on the issue of religion's relationship to politics.
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People who are comfortable with very clear boundaries and group definitions don't like the instability and ambiguity of people who say they are more advanced Christians, or they don't have to do what the bishop says.
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Fundamentalism does mean reading quite conservatively and literally, saying 'the Bible is the word of God and we have to follow it. What it says is this.'
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We use the word 'synoptic' to talk about Matthew, Mark, and Luke, and it really means 'seeing together,' because they all have a similar perspective. Matthew and Luke - whoever wrote those Gospels - used Mark as a focus and as a basic story. So all of them have a lot in common.
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Startling as the Gospel of Judas sounds, it amplifies hints we have long read in the Gospels of Mark and John that Jesus knew and even instigated the events of his passion, seeing them as part of a divine plan.
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The Gospel of Judas is a kind of protest literature. It's challenging leaders of the church.
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I am enormously susceptible to religious environments - the music, the liturgy and the prayers.
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There are some kinds of Christianity that insist you have to believe literally in doctrine. The Gnostic gospels open out the complexity and multiplicity of approaches to this. If you think the story of the virgin birth is mistranslated, for instance, it doesn't mean you have to throw out the whole thing.
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Christianity becomes just a set of things you believe in. It's almost an intellectual kind of abstract issue.
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What survived as orthodox Christianity did so by suppressing and forcibly eliminating a lot of other material.
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Orthodox theologians insisted that the rest of humankind were only transitory creatures, lost in sin - a view that would support what would become their dominant teaching about salvation, offered only through Christ, and, in particular, through the church they claimed to represent.
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What's different about the Gospel of Thomas is that, instead of focusing entirely on who Jesus is and the wonderful works of Jesus, it focuses on how you and I can find the kingdom of God, or life in the presence of God.
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So often, religion is identified in terms coined by Christianity as sets of belief. But I had the sense that it not only involves practice, but also emotion and levels of our experience that are almost precognitive.
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Really, I don't like to do any household chores. There was a time when I loved to cook, but that was when I wasn't writing books.
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Unlike many deities of the ancient Near East, the God of Israel shared his power with no female divinity, nor was he the divine husband or lover of any.
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About the gnostic writers themselves and the setting in which they lived we know little, although gnostic Christians were influential enough to be denounced at length.
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The sense of a spiritual dimension in life is absolutely important, and the religious communities are also important. The question of believing in a set of creedal statements is a lot less important, because I realize the Christian movement thrived then and can now on other elements of the tradition.
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I have sympathy for anyone who finds consolation anywhere we can. And many people do find it in religious tradition as it has been. I mean, I love much of that tradition. But somehow, that just didn't speak to me in the way that it does to some.
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Throughout the ages, Christians have adapted John of Patmos's visions to changing times, reading their own social, political and religious conflicts into the cosmic war he so powerfully evokes. Yet his Book of Revelation appeals not only to fear and desires for vengeance but also to hope.
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People who study the way religions develop have shown that if you have a charismatic teacher, and you don't have an institution develop around that teacher within about a generation to transmit succession within the group, the movement just dies.
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I realized that conventional views of Christian faith that I'd heard when I was growing up were simply made up - and I realized that many parts of the story of the early Christian movement had been left out.