We discuss the extraordinary late-antique novel of the early Christian church at Rome, known as the Pseudo-Clementine literature. Gnosticism, Jewish-Christianity, esotericism, scriptural and other forgery, and the problem of authenticity itself loom large as we quite improperly discuss a text meant only for true initiates.
We dive into the history of late-antique Rome from the perspective of Jews, Christians, ‘pagans’, ‘heretics’, and others vis à vis the Roman state, and give some partial explanations for how the ‘impossible’ happened, and the Empire became the Christian Empire.
We discuss the Platonistic Sethian tractates and the movements which lay behind them with Copticist and scholar of Platonistic esotericism Dylan Burns. Ancient texts, methodological distinctions, cosmic catastrophe, and salvation abound.
Professor Reppmann delves into Origen's self-castration (yes, really), anathematisation, and reappearance as the quintessential Christian esotericist.
We look at Marcion of Sinope, the final arch-heretic in our ‘unholy trinity’. Marcion compiled the first Christian textual canon – he wrote the first Bible – but this was not your grandma's Bible. Demiurgy, transcendence, and some interesting questions of textual hermeneutics abound.
In a further conversation with Geoffrey Smith we try to imagine what Valentinus' circle at Rome might have looked like, we discuss the esoteric in early Christianity, and we delve into the further horizons of future research on Valentinianism.
Under the expert guidance of Geoffrey Smith, we explore the world-view of Valentinus – an elite intellectual Christian thinker of the second century – and his legacy – a reputation for the blackest heresy and a demiurgical Christian movement known nowadays as Valentinianism.
Basilides of Alexandria, one of the first Christian philosophers and scriptural exegetes, is known as one of the great Gnostic heresiarchs of the second century. But what did he actually teach? It's mind-blowing and it's esoteric.
We get deeper into the whole question of ‘What's so esoteric about the Gnostics and other esoteric groupings within early Christianity?’, and argue that the esoteric is always there within Christianity. Irenæus was right, heresy is permanent. And that's a good thing.
We take a deep breath before diving into detailed discussions of early esoteric Christianities to consider a few key terms and their historical development. What was orthodoxy? What was heresy? Who were the heresiologists, and what were they doing?
We put a number of impossible-to-answer questions about ancient demiurgic traditions in proto-Christianity to Professor Williams, and receive some fascinating answers.
Professor Michael Williams leads us on a tour of ‘Gnosticism’, both as a term (used and misused by ancient heresiologists, Reformation-era polemicists, modern scholars, and even modern ‘Gnostics’) and as a group of late-ancient religious texts which are very, very interesting, but which should probably not be called ‘Gnostic’.
We turn to our most esoteric evangelist, John, and discuss his many writings, two of which – the Gospel and Apocalypse – have left an indelibly esoteric character on Christianity. Come for the logos-theology, stay from the Beast whose number is 666.
In a three-part episode, we explore the writings known as the New Testament, looking for traces of the esoteric. As it turns out, this collection is full of promising material for developing an esoteric religious movement. We start with the Gospel of Mark and its theme of the ‘Messianic secret’.
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