The Apocryphon of John is the most important document of "Sethian" or "Classic" Gnosticism, extant in four Coptic translations representing two basic versions, a shorter one (BG, 2; NHC III, 1) and a longer one (NHC II, 1; IV, 1). In this book, King presents a new translation of both versions, BG, 2 and NHC II, 1 on facing pages, with variants in NHC III, 1 given in notes. King does not believe that "Gnosticism" ever existed, and she rejects the view of a number of scholars (including myself) that the Ap. John as we know it represents a Gnostic myth that has been secondarily "Christianized" with its frame story (Jesus' revelation to John) and its dialogue features (Jesus answering questions posed by John). In her learned commentary, she shows how its author reinterpreted Plato's Timaeus , the book of Genesis, Wisdom literature, and the Gospel of John. While some of her interpretations are open to question...her sympathetic and insightful reading of the Ap. John as a Christian text linking "social critique with spirituality" has something to commend it.
The Secret Revelation of John is an excellent book, full of sound scholarship and attention to nuance, and presented in an accessible manner. It is well worth the attention of anyone interested in early Christianity.
Studies in Religion - Michael Kaler
The book is eloquently argued, and presents its reading of texts clearly. It is also well produced, with an extensive bibliography. It is challenging, and helps us to understand the rich religious culture of the period. There is a creative approach to political, social, ethical, and philosophical problems. It gives an insight into a vibrant and energetic thought-world.
Church Times - John Binns
The Apocryphon of John is the most important document of "Sethian" or "Classic" Gnosticism, extant in four Coptic translations representing two basic versions, a shorter one (BG, 2; NHC III, 1) and a longer one (NHC II, 1; IV, 1). In this book, King presents a new translation of both versions, BG, 2 and NHC II, 1 on facing pages, with variants in NHC III, 1 given in notes. King does not believe that "Gnosticism" ever existed, and she rejects the view of a number of scholars (including myself) that the Ap. John as we know it represents a Gnostic myth that has been secondarily "Christianized" with its frame story (Jesus' revelation to John) and its dialogue features (Jesus answering questions posed by John). In her learned commentary, she shows how its author reinterpreted Plato's Timaeus , the book of Genesis, Wisdom literature, and the Gospel of John. While some of her interpretations are open to question...her sympathetic and insightful reading of the Ap. John as a Christian text linking "social critique with spirituality" has something to commend it.--Birger A. Pearson "Religious Studies Review" (7/1/2006 12:00:00 AM)The Secret Revelation of John is an excellent book, full of sound scholarship and attention to nuance, and presented in an accessible manner. It is well worth the attention of anyone interested in early Christianity.--Michael Kaler "Studies in Religion" (11/1/2007 12:00:00 AM) In the tradition of Elaine Pagels's The Gnostic Gospels and Beyond Belief: The Secret Gospel of Thomas , King has produced a study on another early apocryphal Christian text: Apocryphon Johannis, said to be Christ's revelation to his disciple John.--Pius Charles Murray "Library Journal" (2/15/2006 12:00:00 AM) The book is eloquently argued, and presents its reading of texts clearly. It is also well produced, with an extensive bibliography. It is challenging, and helps us to understand the rich religious culture of the period. There is a creative approach to political, social, ethical, and philosophical problems. It gives an insight into a vibrant and energetic thought-world.--John Binns "Church Times"
The Secret Revelation of John is an excellent book, full of sound scholarship and attention to nuance, and presented in an accessible manner. It is well worth the attention of anyone interested in early Christianity. Michael Kaler
The Apocryphon of John is the most important document of "Sethian" or "Classic" Gnosticism, extant in four Coptic translations representing two basic versions, a shorter one (BG, 2; NHC III, 1) and a longer one (NHC II, 1; IV, 1). In this book, King presents a new translation of both versions, BG, 2 and NHC II, 1 on facing pages, with variants in NHC III, 1 given in notes. King does not believe that "Gnosticism" ever existed, and she rejects the view of a number of scholars (including myself) that the Ap. John as we know it represents a Gnostic myth that has been secondarily "Christianized" with its frame story (Jesus' revelation to John) and its dialogue features (Jesus answering questions posed by John). In her learned commentary, she shows how its author reinterpreted Plato's Timaeus , the book of Genesis, Wisdom literature, and the Gospel of John. While some of her interpretations are open to question...her sympathetic and insightful reading of the Ap. John as a Christian text linking "social critique with spirituality" has something to commend it. Birger A. Pearson
The book is eloquently argued, and presents its reading of texts clearly. It is also well produced, with an extensive bibliography. It is challenging, and helps us to understand the rich religious culture of the period. There is a creative approach to political, social, ethical, and philosophical problems. It gives an insight into a vibrant and energetic thought-world.
John Binns
In the tradition of Elaine Pagels's The Gnostic Gospels and Beyond Belief: The Secret Gospel of Thomas, King (ecclesiastical history, Harvard Divinity Sch.; What Is Gnosticism?) has produced a study on another early apocryphal Christian text: Apocryphon Johannis, said to be Christ's revelation to his disciple John. The book is divided into three sections: an introductory section offers a fresh translation of the 60-page Apocryphon Johannis based on two of the four surviving texts (the Berlin Codex and Codex II), with major variant readings from the other versions footnoted; part 1 analyzes the narrative in five chapters, with the thesis that this early work criticizes the existing social milieu of the Roman Empire using highly symbolic language; the final section, Part 2, examines various possible literary sources (both biblical and nonbiblical), including Plato, Moses' spiritual reinterpretation of the creation narratives in Genesis 1-3, Wisdom Literature, and the canonical Gospel of John. Although intended for a broad audience, the subject matter of this book and its technical level of discussion make it accessible only to graduate students and faculty. Recommended for academic libraries with comprehensive religion collections.-Pius Charles Murray, Boston Univ. Sch. of Theology Lib. Copyright 2006 Reed Business Information.