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Reconstructing Manichaeism from scraps of ancient texts and the ungenerous polemic of its enemies (such as the ex-Manichaean Augustine of Hippo), BeDuhn reveals for the first time the religion as it was actually practiced. He describes the Manichaeans' daily ritual meal, their stringent disciplinary codes (intended to prevent humans from harming plants and animals), and their secretive religious procedures designed to transform the cosmos and bring about the salvation of all living beings. Overturning long-held assumptions about Manichaean dualism, asceticism, spirituality, and the pursuit of salvation, The Manichaean Body changes completely how we look at this ancient religion and the environment in which Christianity arose. BeDuhn's conclusions revolutionize our understanding of the Manichaeans, clearly distinguishing them from Gnostics and other early Christian heretics and revealing them to be practitioners of a unique world religion.

The world's richest source of Manichaean texts and works of art is the Turfan region in East Central Asia, and the largest collection of such artifacts is found in Berlin. The Berlin Turfan collections resulted from four German expeditions that took place between 1902 and 1914. The commencement of the philological study of the thousands of manuscript fragments from Turfan led to the recognition of the first known, original Manichaean writings. Among these primary sources, Manichaean works of art were found as well. A sample of them, the best preserved items, appeared in two studies by Albert von Le Coq and a few pieces are frequently exhibited internationally and appear in catalogues published by the Berlin Museum of Indian Art. Besides these efforts, Turfan Manichaean art has enjoyed little art historical attention. A Manichaean artistic corpus has never been systematically identified among the Turfan remains. Artifacts belonging to this corpus have not been catalogued or examined by art historians as a whole. This book is a comprehensive, descriptive catalogue of positively identified Manichaean artifacts housed in Berlin. The majority of them belong to the State Museums of the Prussian Cultural Heritage Foundation, housed in the Museum for Indian Art, Berlin. In addition numerous illuminated book fragments are found within a manuscript collection belonging to the Berlin-Brandenburg Academy of Sciences and is deposited in the Berlin State Library of the Prussian Cultural Heritage Foundation. From the two Turfan collections, 93 item-groups have been selected according to a specific set of criteria. The main entries of this catalogue are organized according to media and are presented as illuminated book fragments, remnants of leather book covers, painted and embroidered textiles and fragments of wall paintings. The largest group, paper fragments, includes 68 pieces and is sub-divided by book-format - codex, scroll and pustake (palm leaf format).

Reconstructing Manichaeism from scraps of ancient texts and the ungenerous polemic of its enemies (such as the ex-Manichaean Augustine of Hippo), BeDuhn reveals for the first time the religion as it was actually practiced. He describes the Manichaeans' daily ritual meal, their stringent disciplinary codes (intended to prevent humans from harming plants and animals), and their secretive religious procedures designed to transform the cosmos and bring about the salvation of all living beings. Overturning long-held assumptions about Manichaean dualism, asceticism, spirituality, and the pursuit of salvation, The Manichaean Body changes completely how we look at this ancient religion and the environment in which Christianity arose. BeDuhn's conclusions revolutionize our understanding of the Manichaeans, clearly distinguishing them from Gnostics and other early Christian heretics and revealing them to be practitioners of a unique world religion.

Reconstructing Manichaeism from scraps of ancient texts and the ungenerous polemic of its enemies (such as the ex-Manichaean Augustine of Hippo), BeDuhn reveals for the first time the religion as it was actually practiced. He describes the Manichaeans' daily ritual meal, their stringent disciplinary codes (intended to prevent humans from harming plants and animals), and their secretive religious procedures designed to transform the cosmos and bring about the salvation of all living beings. Overturning long-held assumptions about Manichaean dualism, asceticism, spirituality, and the pursuit of salvation, The Manichaean Body changes completely how we look at this ancient religion and the environment in which Christianity arose. BeDuhn's conclusions revolutionize our understanding of the Manichaeans, clearly distinguishing them from Gnostics and other early Christian heretics and revealing them to be practitioners of a unique world religion.

Founded by Mani (c. AD 216-276), a Syrian visionary of Judaeo-Christian ancestry from Persian Mesopotamia, Manichaeism spread rapidly into the Roman Empire in the third and fourth centuries AD and became one of the most persecuted heresies under Christian Roman emperors. This collection of sources draws from material mostly unknown to English-speaking scholars and students. The religion established missionary cells in Syria, Egypt, North Africa and Rome and included Augustine of Hippo as the most famous of its converts.

Founded by Mani (c. AD 216-276), a Syrian visionary of Judaeo-Christian ancestry from Persian Mesopotamia, Manichaeism spread rapidly into the Roman Empire in the third and fourth centuries AD and became one of the most persecuted heresies under Christian Roman emperors. This collection of sources draws from material mostly unknown to English-speaking scholars and students. The religion established missionary cells in Syria, Egypt, North Africa and Rome and included Augustine of Hippo as the most famous of its converts.

Reconstructing Manichaeism from scraps of ancient texts and the ungenerous polemic of its enemies (such as the ex-Manichaean Augustine of Hippo), BeDuhn reveals for the first time the religion as it was actually practiced. He describes the Manichaeans' daily ritual meal, their stringent disciplinary codes (intended to prevent humans from harming plants and animals), and their secretive religious procedures designed to transform the cosmos and bring about the salvation of all living beings. Overturning long-held assumptions about Manichaean dualism, asceticism, spirituality, and the pursuit of salvation, The Manichaean Body changes completely how we look at this ancient religion and the environment in which Christianity arose. BeDuhn's conclusions revolutionize our understanding of the Manichaeans, clearly distinguishing them from Gnostics and other early Christian heretics and revealing them to be practitioners of a unique world religion.

By 388 C.E., Augustine had broken with the Manichaeism of his early adulthood and wholeheartedly embraced Nicene Christianity as the tradition with which he would identify and within which he would find meaning. Yet conversion rarely, if ever, represents a clean and total break from the past. As Augustine defined and became a "Catholic" self, he also intently engaged with Manichaeism as a rival religious system. This second volume of Jason David BeDuhn's detailed reconsideration of Augustine's life and letters explores the significance of the fact that these two processes unfolded together.BeDuhn identifies the Manichaean subtext to be found in nearly every work written by Augustine between 388 and 401 and demonstrates Augustine's concern with refuting his former beliefs without alienating the Manichaeans he wished to win over. To achieve these ends, Augustine modified and developed his received Nicene Christian faith, strengthening it where it was vulnerable to Manichaean critique and taking it in new directions where he found room within an orthodox frame of reference to accommodate Manichaean perspectives and concerns. Against this background, BeDuhn is able to shed new light on the complex circumstances and purposes of Augustine's most famous work, The Confessions, as well as his distinctive reading of Paul and his revolutionary concept of grace. Augustine's Manichaean Dilemma, Volume 2 demonstrates the close interplay between Augustine's efforts to work out his own "Catholic" persona and the theological positions associated with his name, between the sometimes dramatic twists and turns of his own personal life and his theoretical thinking.

Unread book in perfect condition.

The discovery of genuine Manichaean texts from sites like Turfan and Tun-huang since the beginning of the century has greatly increased our knowledge of the teaching of Manichaeism and of its amazing geographical spread in pre-Islamic times. This volume brings together the contributions by a leading authority on the subject including a long survey article on the history of the discovery of the texts from Central Asia as well as articles focusing on some of these texts and on the incredible history of adaptation and survival of the sect in China proper. The studies include many Chinese texts on Manichaeism made available for the first time in their original scripts and in translation. The volume also contains the first ever working catalogue of all Manichaean texts (in western as well as oriental languages) published up to 1997.

Written about the year 400. [Faustus was undoubtedly the acutest, most determined and most unscrupulous opponent of orthodox Christianity in the age of Augustin. The occasion of Augustin's great writing against him was the publication of Faustus' attack on the Old Testament Scriptures, and on the New Testament so far as it was at variance with Manichæan error. Faustus seems to have followed in the footsteps of Adimantus, against whom Augustin had written some years before, but to have gone considerably beyond Adimantus in the recklessness of his statements. The incarnation of Christ, involving his birth from a woman, is one of the main points of attack. He makes the variations in the genealogical records of the Gospels a ground for rejecting the whole as spurious. He supposed the Gospels, in their present form, to be not the works of the Apostles, but rather of later Judaizing falsifiers. The entire Old Testament system he treats with the utmost contempt, blaspheming the Patriarchs, Moses, the Prophets, etc., on the ground of their private lives and their teachings. Most of the objections to the morality of the Old Testament that are now current were already familiarly used in the time of Augustin. Augustin's answers are only partially satisfactory, owing to his imperfect view of the relation of the old dispensation to the new; but in the age in which they were written they were doubtless very effective. The writing is interesting from the point of view of Biblical criticism, as well as from that of polemics against Manichæism.--A.H.N.]

Unread book in perfect condition.

2009. Hardcover. Cloth, dj. Slight shelf-wear, otherwise very good. Very Good.

By 388 C.E., Augustine had broken with the Manichaeism of his early adulthood and wholeheartedly embraced Nicene Christianity as the tradition with which he would identify and within which he would find meaning. Yet conversion rarely, if ever, represents a clean and total break from the past. As Augustine defined and became a "Catholic" self, he also intently engaged with Manichaeism as a rival religious system. This second volume of Jason David BeDuhn's detailed reconsideration of Augustine's life and letters explores the significance of the fact that these two processes unfolded together.BeDuhn identifies the Manichaean subtext to be found in nearly every work written by Augustine between 388 and 401 and demonstrates Augustine's concern with refuting his former beliefs without alienating the Manichaeans he wished to win over. To achieve these ends, Augustine modified and developed his received Nicene Christian faith, strengthening it where it was vulnerable to Manichaean critique and taking it in new directions where he found room within an orthodox frame of reference to accommodate Manichaean perspectives and concerns. Against this background, BeDuhn is able to shed new light on the complex circumstances and purposes of Augustine's most famous work, The Confessions, as well as his distinctive reading of Paul and his revolutionary concept of grace. Augustine's Manichaean Dilemma, Volume 2 demonstrates the close interplay between Augustine's efforts to work out his own "Catholic" persona and the theological positions associated with his name, between the sometimes dramatic twists and turns of his own personal life and his theoretical thinking.

Traditionally attributed to Hegemonius, the Acta Archelai is the oldest and most significant anti-Manichaean polemical text. Originally composed in Greek in the fourth century, it has survived mainly in a near contemporary Latin translation - substantial section of the Greek version has however survived in the Panarion of Epiphanius. The Acta gives a fictional account of a debate between Mani and Archelaus, the Christian bishop of the city of Carchar in Roman Mesopotamia as well as an important summary of his teaching on cosmogony and a highly polemical version of Mani's life. The work would later exercise enormous influence on anti-Manichaean writings in both Late Antiquity and Middle Ages. The present translation, the first to be based on the excellent edition by Charles Beeson, is accompanied by detailed introduction and notes. The Greek version of the summary of Mani's teaching preserved in Greek is also translated separately in an appendix. The book is of basic importance to all scholars of Manichaeism, gnosticism and of medieval heresies.

This book argues that the intellectuals behind early Gnostic revisions of Genesis stories were second-century Christians with an ideological background in Greek-Hellenistic philosophy, who adopted and reinterpreted biblical narrative materials with a view to exposing the inferiority of the creator-God of Genesis and the ignorance of those Christians who continued to worship this God. It also discusses controversies between Gnostic and early orthodox Christians about the person and the mission of Jesus Christ. The first part examines the possible polemical function, the philosophical thought structure, and the narrative scheme of the Genesis rewritings, and continues with studies of individual episodes of the Gnostic myth, from the creation of Adam up to the story of Noah and the Flood. The second part focuses on Gnostic reinterpretations of the teaching and the passion of Jesus. The book includes essays about Gnostic theology, ancient and modern readings of Gnostic texts, and an appendix dealing with the ancient baptist community in which Mani was reared.

TABLE OF CONTENTS: G. Van den Berg-Onstwedder, The Descent into Hell in one of the Herakleides Psalms, L. Cirillo, L'uomo interiore negli Atti Apocrifi di Andrea e il 'Nous' nella visione di Mani secondo Baraies (CMC 17,7 ss), I. Colditz, Aspects of Social Terminology in the Middle Persian and Parthian Manichaean Texts from Turfan, E. Feldmann, Der junge Augustinus und Paulus. Ein Beitrag zur (manichaischen) Paulus Rezeption, I. Gardner, Personal Letters from the Manichaean Community at Kellis, C. Giuffre Scibona, Alle radici iraniche del Manicheismo. Corpo, creazione e tempo come strumenti di salvezza, C. Glasse, Crypto-Manicheism in the Abbasid Empire, J. Helderman, Die Bundeslade. Ihr Geschichte als eine Metapher in der Umwelt der Manichaer, A. Hoffman, Verfalschung der Jesus-Tradition. Neutestamentliche Texte in der manichaisch-augustinischen Kontroverse, F.S. Jones, The Astrological Trajectory in Ancient Syriac-Speaking Christianity (Elchasai, Bardaisan and Mani), W. Klein, War Mani Priester der Perserkirche?, S.N.C. Lieu, Manichaeism in Early Byzantium: Some Observations, J. Van Oort, Manichaeism and Anti-Manichaeism in Augustine's Confessiones, A. Panaino, Visione della volta celeste e astrologia nel Manicheismo, C. Reck, Some Remarks on the Monday and Bema Hymns of the German Turfan Collection, J. Ries, Baraies le Didascale dans le Codex Mani. Nature, structure et valeur de son temoignage sur Mani et sa doctrine, P.O. Skjaerv Counter-Manichaean Elements in Kerdir's Inscriptions. Irano-Manichaica II, W. Sundermann, How Zoroastrian is Mani's Dualism?, A. Van Tongerloo, Manichaean Female Divinities, J. Tubach, Die Namen von Manis Jungern und ihre Herkunft, P. Zieme, A Turkish Text on Manichaean Cosmogony.

This study explores the artistic culture of religious instruction and the canonical art of the Manichaeans. Based on textual and artistic evidence, it identifies fragments form 10th-century editions of Mani’s Book of Pictures and its adaptations to other art objects.

The discovery of genuine Manichaean texts from sites like Turfan and Tun-huang since the beginning of the century has greatly increased our knowledge of the teaching of Manichaeism and of its amazing geographical spread in pre-Islamic times. This volume brings together the contributions by a leading authority on the subject including a long survey article on the history of the discovery of the texts from Central Asia as well as articles focusing on some of these texts and on the incredible history of adaptation and survival of the sect in China proper. The studies include many Chinese texts on Manichaeism made available for the first time in their original scripts and in translation. The volume also contains the first ever working catalogue of all Manichaean texts (in western as well as oriental languages) published up to 1997.

"New Light on Manichaeism" provides the latest discoveries and insights into the Manichaean religion throughout its more than one thousand year history, ranging from glimpses into the life and thought of Mani himself, to developments in doctrine and practice in the religion's North African, Iranian, Central Asian, and Chinese settings. The volume includes contributions from the leading scholars in the field, offering new reconstructions of Manichaean literary and artistic productions, and innovative analyses of the religious, social, and political dynamics that shaped the rise and fall of this world religion.