Soon after scholars had a chance to examine the Gospel of Judas it became clear that it embodied a form of early Christian Gnosticism known as “Sethian.”   Most descriptions that you find of Gnosticism are simplistic and do not actually reflect the mind-boggling complexities of the texts that embody it, to the extent that even if you master the basic descriptions you find, it is very hard to make sense of any of the texts.

That is certainly true of the Sethian writings! To say they are gloriously confusing is a serious understatement.  They involve myths filled with wierd names and intricacies of relationships and events that are hard to explain in the abstract.

But hey, you gotta try!  And if you don’t have much space to do so, well, you do the best you can.  Here is how I explain Sethian Gnosticism in my book After the New Testament , 2nd edition.  (The book is actually an anthology of early Christian texts writings all kinds, and I include selections from three key Sethian texts.)


Sethian Gnostics

The group of Gnostics that scholars have labeled the “Sethians” are known from the writings of proto-orthodox heresiologists beginning with Irenaeus (around 180 CE) and from some of the significant writings of the Nag Hammadi library. They were a thriving sect already by the middle of the second century.

Members of the group may not have called themselves Sethians.   Scholars call them this because among their distinctive features they understood themselves to be the spiritual descendants of Seth, the third son of Adam and Eve.   Many of the books associated with the Sethians present detailed and complex myths that explain the origins of the divine realm, the material world, and the humans who inhabit it.   These mind-stretching myths…

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