By Jean-Yves Leloup
A brand new translation and research of 1 of the main debatable of the apocryphal gospels
• Emphasizes an initiatic marriage among the female and male ideas because the middle of the Christian secret
• Bears witness to the actual courting shared by way of Jesus and Mary Magdalene
• Translated from the Coptic and analyzed through the writer of the bestselling The Gospel of Mary Magdalene (over 90,000 bought)
The mainstream place of the Christian church on sexuality was once possibly most sensible summed up via Pope blameless III (1160-1216) while he acknowledged that “the sexual act is so shameful that it really is intrinsically evil.” one other Christian theologian maintained that the “Holy Ghost is absent from the room shared via a wedded couple.” What Philip documents in his gospel is that Christ acknowledged exactly the contrary: The nuptial chamber is in reality the holy of holies. For Philip the holy trinity comprises the female presence. God is the daddy, the Holy Ghost is the mummy, and Jesus is the Son. Neither guy nor lady by myself is created within the picture of God. it's only of their courting with one another--the sacred embody within which they percentage the divine breath--that they resemble God.
The Gospel of Philip is better identified for its portrayal of the actual dating shared by means of Jesus and his so much cherished disciple, Mary of Magdala. since it ran counter to the path of the Church, which condemned the “works of the flesh,” Philip’s gospel was once suppressed and misplaced till rediscovered at Nag Hammadi in 1947. Orthodox theologian Jean-Yves Leloup’s translation from the Coptic and his research of this gospel are provided right here for the 1st time in English. What emerges from this crucial resource textual content is a recovery of the sacred initiatic union among the female and male rules that was on the middle of Christianity’s sacred secret.
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Extra info for The Gospel of Philip: Jesus, Mary Magdalene, and the Gnosis of Sacred Union
Example text
He made strangers his own; in their differences, they manifested his will. YCe AHA AY NN€T€ NOYH N€ ΑΥΩ AYN0Y2t€, S NNere NOYM·, NAGI NTAHKAAY NNGOY Ω 2M Π€ΗΟΥΩΰ ΟΥ ΜΟΝΟΝ XG NTAPGM 0ΥΩΝ2 GBOA ΑΗΚΩ ΝΤΨΥΧΗ NTAPGH' ΟΥΩΰ ΑΛΛΑ AIM ΦΟΟΥ GflKOCMOC 5>0 ΟΓΓ AM ΚΩ ΝΤΨΥΧΗ MflCOn GTGM'OY ίο Ω«Γ TOTG AM ει fiaoprr GHNAMITC enei NTAYKAAC ΝΝ60ΥΩ · ΑΟΰΩΠ6 2A ΝΛΗ CTHC ΑΥΩ AYMITC ΝΑΙΧΜΑΛΩΤΟΟ ΑΜΝ02 M€C AG ΑΥΩ NGTNANOYOY 2M ilKOCM^OC, AMCOTOY ΑΥΩ Ν6Θ00Υ Π0Υ061Ν MN ΠΚΑ 15 K€ ΠΩΝ2 MN ΠΜΟΥ NOYNAM' MN N2BOYP NCNHY NG NNOYGPHY MN 60M ΝΟεΠΩΡΑ ANOYGPHY GTBG nAGI OYT€ NGTNANOY ΟΥ NANOYOY OYTG Ν6Θ00Υ CG200Y OYT€ ΠΩΝ2 ΟΥΩΝ2 Π€ OYTG ΠΜΟΥ OY The Text of the Gospel of Ph ilip 41 [PAGE 5 5 , PLATE 101] It is not only at the time of his manifestation that he made an offering of his life, nee the beginning; of the world that he gave his life in offering.
For now, I have had to content myself with a translation of this difficult and fascinating text, along with some suggestions for possible interpretations. In this introduction I have articulated some of the questions raised by this Gospel. I have never pretended to have the answers to these questions, yet this must not lead me to deny the nearness of a source that is capable of satisfying the thirst for these answers. Ο,[Υ€ Δ€ €ΥΰΟΟΠ] The Text of the Gospel of Ph ilip 35 [PAGE 5 3 , PLATE 9 9 ] A Hebrew who makes someone else a Hebrew is called proselyte.
You must know in your turn what the ancient ones—blessed be their memory—have taught. Why is the kiss given on the mouth rather than some other place? Any love or delight that aims for true substance can express itself only by a kiss on the mouth, for the mouth serves as source and outlet of the breath, and when a kiss is made on the mouth, one breath unites with another. When breath joins with breath, each fuses with the other, they embrace together, with the result that the two breaths become four, and this is the secret of the four.