From believing Jesus is a cosmic space dragon to the need to build a communal heaven on earth, there were a variety of different Christian beliefs and doctrines from a variety of lost Christianities in the 2nd Century. To find out more about these groups and their fascinating, and to modern people maybe trippy, teachings we welcome back to the show Dr. M. David Litwa to talk about his book "Found Christianities".
For more than 2000 years, Judas Iscariot has been THE villain and betrayer. BUT in a lost-until-recently text, the ancient Gnostics had an actual Gospel of Judas where Judas is...
- a hero?
- a religious leader?
- an ambiguous figure?
- an evil demon?
- the new god of this world?!
So you can guess interpreting this text isn't easy so that's why we're joined by Dr. David Brakke who has a new book "The Gospel of Judas: A New Translation with Introduction and Commentary" and serves as our guide to this fascinating Gospel.Buy Dr. Brakke's books and we highly rec taking one of his courses on the Great Courses, they're all awesome: https://www.thegreatcourses.com/profe...
"There is a noticeable inconsistency when it comes to the use of sources from Late Antiquity as evidence for people and events in earlier times. In the case of Rabbinic sources, while there has been a shift away from the earlier tendency to assume they accurately depict the views of rabbis who lived centuries earlier, the consensus remains that there is material of historical value to be found in the Talmudim and related sources. In the case of Christian sources, on the other hand, most historians regard sources from our period (whether the Nag Hammadi texts or Syriac hagiography) as of little independent historical value in relation to the period of Christian origins. The main exception is the Gospel of Thomas. Precisely because it overlaps so extensively with the Synoptic Gospels in the New Testament, its connection with the historical Jesus (whether direct or indirect) is confirmed, and yet for the same reason its independent usefulness can be dismissed. If we lacked most of our earliest sources available to us, however, a source like Thomas might be simultaneously more precious to historians, and more difficult to confirm as historically valuable."This conundrum provides an illustration of the situation with respect to the Mandaeans and John the Baptist. Using the relationship between late antique Jewish and Christian sources and first century history as a guide, I will make the case Mandaean literature can be useful to historians when studied in an appropriately critical fashion. This comparative study of how historical scholars treat Jewish, Christian, and Mandaean texts and traditions will further provide a basis for elaborating methodological principles that may (and, I will argue, should) equally be applied to all of them."
 |
photo link - Followers of the Sabian Mandean faith in Iran have been forced into exile as their religion is not recognized in the Islamic republic. (Reuters) |
“This is no longer the case, for after the fall of the Shah we are not even allowed to talk about our faith or our rituals,” he told Al Arabiya.
“I used to work as an Arabic language teacher in Khuzestan and I know how instilling this hatred starts from school curricula,” she told Al Arabiya. “Everything Arab is condemned; our community was part of the Arab community in Khuzestan and its capital Ahwaz.”
“Iranian authorities refused to list our faith as one of the officially recognized languages.”
“Three years ago, the Iranian government desecrated Mandaean graves in Ahwaz city,” he told Al Arabiya. “If we can’t protect our dead, how can we protect our living?”
“They keep persecuting Mandaeans while calling for inter-faith dialogues and eliminating sectarian and racial discrimination,” he told Al Arabiya.
Mandaeans
 Mandaeans in prayer | |
| Total population | |
|---|---|
| c. 60,000–100,000[1][2][3] | |
| Regions with significant populations | |
 Sweden | 10,000–20,000[4][5] |
 Australia | 8,000–10,000[6][7][8] |
 United States | 5,000–7,000[9][10][11][12][13] |
 Iraq | 3,000[a]–6,000[14][13] |
 Netherlands | 4,000[3] |
 Iran | 2,500 (2015)[15][13] |
 United Kingdom | 2,500[3] |
 Germany | 2,200–3,000[16][5] |
 Jordan | 1,400–2,500[17][18] |
 Syria | 1,000 (2015)[19][13] |
 Canada | 1,000[20] |
 New Zealand | 1,000[5] |
 Denmark | 650–1,200[21][13] |
 Finland | 100 families[22] |
 France | 500[23] |
| Religions | |
| Mandaeism | |
| Scriptures | |
| Ginza Rabba, Qolasta, Mandaean Book of John, Haran Gawaita, etc. (see more) | |
| Languages | |
| |
| Part of a series on |
| Mandaeism |
|---|
 |
| Religion portal |
Mandaeans (Classical Mandaic: ࡌࡀࡍࡃࡀࡉࡉࡀ, lit. 'Gnostics, Knowers, Enlightened Ones') (Arabic: المندائيون al-Mandāʾiyyūn), also known as Mandaean Sabians (الصابئة المندائيون al-Ṣābiʾa al-Mandāʾiyyūn) or simply as Sabians (الصابئة al-Ṣābiʾa),[b] are an ethnoreligious group, native to the alluvial plain of southern Mesopotamia, who are followers of Mandaeism. They may have been among the earliest religious groups to practice baptism, as well as among the earliest adherents of Gnosticism, a belief system of which they are the last surviving representatives today.[24][25]: 109 The Mandaeans were originally native speakers of Mandaic, an Eastern Aramaic language, before many switched to colloquial Iraqi Arabic and Modern Persian.
After the invasion of Iraq by the United States and its allies in 2003, the Mandaean community of Iraq, which used to number 60,000–70,000 persons, collapsed; most of the community relocated to nearby Iran, Syria and Jordan, or formed diaspora communities beyond the Middle East.[26] The other community of Iranian Mandaeans has also been dwindling as a result of religious persecution over those two decades.[15][27][28] By 2007, the population of Mandaeans in Iraq had fallen to approximately 5,000.[29]
There are estimated to be 60,000–100,000 Mandaeans worldwide.[11] About 10,000 Mandaeans live in Australia and there are between 10,000–20,000 in Sweden, making them the countries with the most Mandaeans.[5][7] There are about 2,500 Mandaeans in Jordan, the largest Mandaean community in the Middle East outside of Iraq and Iran.[18]
Etymology
The name "Mandaean" comes from the Mandaic word manda, meaning "knowledge".[30]
In Muslim countries, Mandaeans are sometimes also called Sabians (Arabic: الصابئة al-Ṣābiʾa), a Quranic epithet historically claimed by several religious groups (see also below).[31] The etymology of the Arabic word Ṣābiʾ is disputed. According to one interpretation, it is the active participle of the Arabic root ṣ-b-ʾ ('to turn to'), meaning 'converts'.[32] Another widely cited hypothesis is that it is derived from an Aramaic root meaning 'to baptize'.[33]
History
Origin
According to a theory first proposed by Ignatius of Jesus in the 17th century, the Mandaeans originated in the Palestine region and later migrated east to the Mesopotamian marshlands.[34] This theory was gradually abandoned, but was revived in the early 20th century through the first translation of Mandaean texts, which Biblical scholars like Rudolf Bultmann believed capable of shedding new light on the development of early Christianity.[34] However, most New Testament scholars rejected the Palestinian origin thesis, which by World War II was again largely deserted by scholars.[34] It was revived in the 1960s by Rudolf Macúch, and despite the opposition of scholars like Edwin M. Yamauchi and many scholars from other fields (for the most part still Biblical scholars), it is now accepted by Mandaean scholars such as Jorunn J. Buckley and Şinasi Gündüz.[34] According to Macúch, the eastward migration from Palestine to southern Iraq took place in the first century CE, while other scholars such as Kurt Rudolph think it probably took place in the third century.[35]
There are also other theories. Kevin van Bladel has argued that the Mandaeans originated in Sasanian Mesopotamia in the fifth century CE.[36] According to Carlos Gelbert, Mandaeans formed a vibrant community in Edessa during the Late Antique period.[37] Brikha Nasoraia, a Mandaean priest and scholar, accepts a two-origin theory in which he considers the contemporary Mandaeans to have descended from both a line of Mandaeans who had originated from the Jordan valley of Palestine, as well as another group of Mandaeans (or Gnostics) who were indigenous to southern Mesopotamia. Thus, the historical merging of the two groups gave rise to the Mandaeans of today.[38]: 55
There are several indications of the ultimate origin of the Mandaeans. Early religious concepts and terminologies recur in the Dead Sea Scrolls, and Yardena (Jordan) has been the name of every baptismal water in Mandaeism.[39] One of the names for the Mandaean God Hayyi Rabbi, Mara d-Rabuta (Lord of Greatness) is found in the Genesis Apocryphon (1Q20) II, 4.[40]: 552–553 They formally refer to themselves as Naṣuraiia (Classical Mandaic: ࡍࡀࡑࡅࡓࡀࡉࡉࡀ, lit. 'Naṣoraeans') meaning guardians or possessors of secret rites and knowledge.[41][42] Another early self-appellation is bhiri zidqa meaning 'elect of righteousness' or 'the chosen righteous', a term found in the Book of Enoch and Genesis Apocryphon II, 4.[40]: 552–553 [41][43]: 18 [44] As Nasoraeans, Mandaeans believe that they constitute the true congregation of bnai nhura meaning 'Sons of Light', a term used by the Essenes.[45]: 50 [46] The beit manda (beth manda) is described as biniana rab ḏ-srara ("the Great building of Truth") and bit tuslima ("house of Perfection") in Mandaean texts such as the Qolasta, Ginza Rabba, and the Mandaean Book of John. The only known literary parallels are in Essene texts from Qumran such as the Community Rule, which has similar phrases such as the "house of Perfection and Truth in Israel" (Community Rule 1QS VIII 9) and "house of Truth in Israel."[47]
The Mandaic language is a dialect of southeastern Aramaic with Jewish Palestinian Aramaic, Samaritan Aramaic, Hebrew, Greek, Latin,[48][49] as well as Akkadian[50] and Parthian[51] influences and is closely related to Syriac and especially Jewish Babylonian Aramaic.[52] Mandaic is mainly preserved as a liturgical language.
A priest holds the title of Rabbi[53] and a place of worship is called a Mashkhanna.[54] According to Mandaean sources such as the Haran Gawaita, the Nasuraiia inhabited the areas around Jerusalem and the River Jordan in the 1st century CE.[25][42] There is archaeological evidence that attests to the Mandaean presence in pre-Islamic Iraq.[55][56] Scholars, including Kurt Rudolph, connect the early Mandaeans with the Jewish sect of the Nasoraeans. However, Mandaeans themselves believe that their religion predates Judaism.[56][25][57][58] According to Mandaean scripture, the Mandaeans descend directly from Shem, Noah's son, in Mesopotamia[59]: 186 and also from John the Baptist's original Nasoraean Mandaean disciples in Jerusalem.[42]: vi, ix According to the Mandaean Society in America, Mani (the founder of Manichaeism) was influenced by the Mandaeans, and a pre-Manichaean presence of the Mandaean religion is more than likely.[60]
Gerard Russell quotes Rishama Sattar Jabbar Hilo, "Ours is the oldest religion in the world. It dates back to Adam." Russell adds, "He [Rishama Sattar Jabbar Hilo] traced its history back to Babylon, though he said it might have some connection to the Jews of Jerusalem."[61] The Mandaean Synod of Australia lead by Rishama Salah Choheili states:
Parthian and Sasanian period
A number of ancient Aramaic inscriptions dating back to the 2nd century CE were uncovered in Elymais. Although the letters appear quite similar to the Mandaean ones, it is impossible to know whether the inhabitants of Elymais were Mandaeans.[63]: 4 Rudolf Macúch believes Mandaean letters predate Elymaic ones.[63]: 4 Under Parthian and early Sasanian rule, foreign religions were tolerated and Mandaeans appear to have enjoyed royal protection.[63]: 4 The situation changed by the ascension of Bahram I in 273, who under the influence of the zealous Zoroastrian high priest Kartir persecuted all non-Zoroastrian religions. It is thought that this persecution encouraged the consolidation of Mandaean religious literature.[63]: 4 The persecutions instigated by Kartir seems to temporarily erase Mandaeans from recorded history. Their presence, however can still be found in Mandaean magical bowls and lead strips which were produced from the 3rd to the 7th centuries.[63]: 4
Islamic period
The Mandaeans re-emerged at the beginning of the Muslim conquest of Mesopotamia in c. 640, when their leader, Anush Bar-Danqa, is said to have appeared before the Muslim authorities, showing them a copy of the Ginza Rabba, the Mandaean holy book, and proclaiming the chief Mandaean prophet to be John the Baptist, who is also mentioned in the Quran by the name Yahya ibn Zakariya. Consequently, the Muslim caliph provided them acknowledgement as People of the Book (ahl al-kitāb, people who followed a legal minority religion).[63]: 5 However, this account is likely apocryphal: since it mentions that Anush Bar Danqa traveled to Baghdad, it must have occurred after the founding of Baghdad in 762, if it took place at all.[64]
Mandaeans appeared to have flourished during the early Islamic period, as attested by the voluminous expansion of Mandaic literature and canons. Tib near Wasit is particularly noted as an important scribal center.[63]: 5 Yaqut al-Hamawi describes Tib as a town inhabited by 'Nabatean' (i.e. Aramaic speaking) 'Sabians' (see below) who consider themselves to be descendants of Seth.[63]: 5
The status of the Mandaeans was questioned by the Abbasid caliph al-Qahir Billah (899–950 CE), even though they had received recognition as People of the Book. To avoid further investigation by the authorities, the Mandaeans paid a bribe of 50,000 dinars and were left alone. It appeared that the Mandaeans were even exempt from paying the Jizya, otherwise imposed upon non-Muslims.[63]: 5
It has been suggested by some scholars that Harranian intellectuals who worked at the Abbasid court such as Thābit ibn Qurra may have been Mandaeans,[65] though most scholars believe they were adherents of the pagan astral religion of Harran.[66]
Early modern period
Early contact with Europeans came about in the mid-16th century, when Portuguese missionaries encountered Mandaeans in Southern Iraq and controversially designated them "Christians of St. John". In the next centuries Europeans became more acquainted with the Mandaeans and their religion.[63]: 5
The Mandaeans suffered persecution under the Qajar rule in the 1780s. The dwindling community was threatened with complete annihilation, when a cholera epidemic broke out in Shushtar and half of its inhabitants died. The entire Mandaean priesthood perished and Mandaeism was restored due to the efforts of few learned men such as Yahya Bihram.[63]: 6 Another danger threatened the community in 1870, when the local governor of Shushtar massacred the Mandaeans against the will of the Shah.[63]: 6
Modern Iraq and Iran
._Baghdad._Views,_street_scenes,_and_types._A_Sabean_silversmith._At_work_in_his_jewelry_store._A_Sabean-sect_who_venerate_John_the_Baptist_LOC_matpc.15983.jpg)
Following the First World War, the Mandaeans were still largely living in rural areas in the lower parts of British protected Iraq and Iran. Owing to the rise of Arab nationalism, Iraqi Mandaeans were Arabised at an accelerated rate, especially during the 1950s and '60s. The Mandaeans were also forced to abandon their stands on the cutting of hair and forced military service, which are strictly prohibited in Mandaeaism.[67]
The 2003 Iraq War brought more troubles to the Mandaeans, as the security situation deteriorated. Many members of the Mandaean community, who were known as goldsmiths, were targeted by criminal gangs for ransoms. The rise of Islamic extremism forced thousands to flee the country, after they were given the choice of conversion or death.[68] It is estimated that around 90% of Iraqi Mandaeans were either killed or have fled after the U.S. led invasion.[68]
The Mandaeans of Iran lived chiefly in Ahvaz, Iranian Khuzestan, but have moved as a result of the Iran–Iraq War to other cities such as Tehran, Karaj and Shiraz. The Mandaeans, who were traditionally considered as People of the Book (members of a protected religion under Islamic rule), lost this status after the Iranian Revolution. However, despite this, Iranian Mandaeans still maintain successful businesses and factories in areas such as Ahwaz. In April 1996, the cause of the Mandaeans' religious status in the Islamic Republic was raised. The parliament came to the conclusion that Mandaeans were included in the protected status of People of the Book alongside Christians, Jews and Zoroastrians and specified that, from a legal viewpoint, there is no prohibition against Muslims associating with Mandaeans, whom the parliament identified as being the Sabians mentioned explicitly in the Quran. That same year, Ayatollah Sajjadi of Al-Zahra University in Qom posed three questions regarding the Mandaeans' beliefs and seemed satisfied with the answers. These rulings, however did not lead to Mandaeans regaining their more officially recognized status as People of the Book.[69] In 2009, Iran's Supreme Leader Ayatollah Ali Khamenei issued a fatwā recognizing the Mandaeans as the People of the Book (ahl-il-kitāb).[70]
“Whosoever resorts to magicians and soothsayers and Chaldeans, and puts confidence in fates and nativities, which they hold fast who know not God,— let him also, as a man that knows not God, be dismissed from the ministry, and not minister again”.
No comments:
Post a Comment