Rating: 
Summary: The Classic Study of Gnosticism
Review: Often the first book read by the aspiring student of gnosticism, Pagel's "The Gnostic Gospels" is a classic for a reason. This study carefully teases out the various threads of gnostic heresy, and explains precisely why gnosticism was heresy through the writings of the early theologians (Tertullian, Irenaeus, and others). Gnosticism presented a form of Christianity that had great intellectual appeal and threatened the institutional form of the religion already taking root in the early church through it's focus on self-realization of divinity. To this day, mystics and theologians walk a tenuous line between orthodoxy and gnosticism, especially when questioning where faith ends and experience begins. Pagels clearly deliniates the various theological struggles between the gnostic sects (many of whom were very different from each other) and the universal church, and how theology and power collide- and how they do not.Pagel's study is not without it's flaws. It is quite brief, and does not cover gnostic theology or studies with real depth beyond the conflicts of doctrine. It's also expected that the reader is already familiar with the gnostic texts- this is not an overview of gnosticism. But other than that, I highly recommend this book to anyone who wants to study gnosticism and it's discontents.
Rating:
Summary: An Interesting Study
Review: Pagels' book is an interesting study, a fairly easy read, just enough for some, and just wets the appetite for others. I don't agree with everything in The Gnostics Gospels, but these ideas should be considered by all thinking Christians. I found it to have integrity and purpose which is a rare find these days. Much like another book I just read called The Book of Thomas By Daniel Aber and Gabreael. The entire gamut of metaphysics are covered in their book.on accounts to secure their own authority in the church. 3) We cannot reduce the early Christian debate over God's nature and characteristics to mere political maneuvering between the church and its opponents. 4) The Gnostic rejection of God as supreme creator and of the Virgin birth of Christ, among their other heresies, moves them completely out of the sphere of Christian thought. 5) Pagels scandalously asserts that the early church fathers had a hidden agenda when they urged Christians to martyr themselves-their desire that the organized church might prosper. 6) Gnosticism was more likely eastern religious though and practice garbed in Christian language than any serious contender to the claim of orthodoxy.
Rating: 
Summary: A Village Reader Review
Review: Well, after reading The Da Vinci Code and watching the special on TV, I naturally went out and bought more books - at least, that is natural for me, anyway. The result is not quite a review, more like thinking out loud. It has been said that history is written by the winners. One of the books recently finished, and used by Brown (and possibly also Perdue in Daughter of God) is Pagels' The Gnostic Gospels. What a thought provoking work. In this case, the 'winner' was a unified church. How to summarize what happened? The book itself is only 151 pages - but the intro prior to the main thesis of the book is over 35 pages. The intro lays out the basis for the 151 pages that follow. As the church was forming, there was an organized group that became the orthodoxy of the 'only holy apostolic and catholic church' (I think that is the wording, I'm not a Catholic). The church was organized along strict hierachical lines. But the 'losers' in the early development were a group that felt that each individual had the knowledge (gnosis) to determine what the right spiritual search/meaning/path was for them - therefore very loosely organized at best. Much of the work used for this philosophy was writtne down and saved by monks near Cairo and hidden when the church determines that history should be written by the winners, er, wait, when they decided that anything outside the agreement enforced by Constantine was heretical and must be destroyed. The dating on these texts is concurrent or prior to the texts used in the New Testament - ranging from about 60 to 120 AD. These monks hid the scrolls & parchments in large pottery, which was discovered about 60 years ago after 1000 years in hiding. One of the things Pagels does well is to point to existing books of the Bible that largely support some of the non-orthodox books. She also indicates that the one book which almost didn't make it and has a large 'gnostic' flavor to it is John - and its focus on self awareness and an individual approach to God. The missing books give a different perspective on the development of the church, and I'm sure I'll be exploring more in this area. Also interesting, though largely unstated in the book, that Luther et al, prodded (in part) by the technology or the printing press, actually pointed back to the time of the gnostics - where rather than the Bible being 'dispensed' by the local parish priest, should be read by all for a more personal meaning. There was a relatively minor reference in this regard, due, I'm sure, to space considerations. Very, very interesting stuff, folks.
Rating:
Summary: Good overview of gnosticism
Review: Gnosticism is a term seen frequently in modern literary criticism, but nobody ever bothers to explain what it is exactly; even dictionaries and encyclopedias offer only murky definitions in uncertain terms. Is it a philosophy, a religion, a cult, a method, or simply a devotion to the pursuit of wisdom? Elaine Pagels's treatise "The Gnostic Gospels" goes a long way towards answering this question by not only providing an informative introduction to the concept of gnosticism but discussing its controversial relation to the history of Christianity.
The principle of gnosticism can be stated very loosely that knowledge of God is attained through knowledge of the self. (This clarifies its connection to literature, the reading and writing of which is the ultimate examination of the self.) An innocent idea, but not one conciliatory to religions organized around fixed clerical hierarchies. The gnostic Christians of the early centuries of the Common Era rejected certain institutional doctrines and particularly the authority of the governing figures of the orthodox, or catholic (that is, universal), church. The orthodox bishops, deacons, and priests, who established their authority by claiming discipleship of the original apostles, condemned the Gnostics as heretics for deviating from orthodoxy by raising questions about whether God is a female as well as a male figure, whether the resurrection should be interpreted literally or symbolically, and whether martyrdom is a legitimate emulation of the passion.
Pagels bases her book on research of several gnostic texts that were discovered in 1945 sealed in a jar buried near Nag Hammadi in Egypt. Hidden probably to prevent their destruction by church censors, these texts comprise gospels other than the four that are canonized in the New Testament (Matthew, Mark, Luke, John) and which raise the questions mentioned above. Other, but few, gnostic texts had survived expurgation by the early orthodox church, but the Nag Hammadi texts represent the most concentrated body of gnostic works found to date. Pagels tries to identify a common ground among these texts that qualify them all as "gnostic," while acknowledging that gnosticism is not solely a Judeo-Christian offshoot, having some similarities to, and possibly roots in, Hindu and Buddhist teachings.
"The Gnostic Gospels" is short but thorough, each chapter discussing a crucial topic that was a source of conflict between the gnostics and the orthodox clergy. Although in tone it defends gnosticism from the intolerance of the early church fathers, Pagels stresses that she does not champion gnosticism over traditional Christianity, but as a historian she is obligated to study the available evidence in the formation of the dominant religion of the West. In this context, her book serves to highlight an underservedly obscure phenomenon in our cultural history.
Rating:
Summary: Thought Provoking
Review: Elaine Pagels' excellent book titled "The Gnostic Gospels" is about the works of a Christian Coptic Sect discovered at Nag Hammadi, Egypt in 1945. Although the Gnostic Gospels were compiled in 140 A.D., scholars say their traditions may be older than the gospels in the New Testament.
It was interesting to read the manuscript with 118 sayings of Christ gathered by St. Thomas known as the Gospel of St. Thomas. Although many of Christ's sayings are already in the New Testament there is one big difference: Jesus emphasizes salvation through self-knowledge and faith. Salvation through self-knowledge and faith makes more sense to me as salvation without self-knowledge would make us vulnerable to manipulation while salvation without faith could lead grandiosity and isolation.
"The Gnostic Gospels" invites the reader to deal with the old controversy-was the Bible divinely inspired or did it evolve at the hands of churchmen with various political, social and religious purposes? Why is the Gospel of St. Thomas not included, what constitutes being "divinely inspired" and is the Bible the only book God has written through humankind?
Solomon Schepps wrote in "The Lost Books of the Bible" that the official Biblical text was completed by two major counsels, in North Africa in Hippo (Augustine Bishopric) in 393, and in Carthage in 397. He said that there had been great difficulty in choosing the Gospels and after much debate, only four were chosen. The Gospel of St. Thomas was rejected as it opened by saying the he who understands the words of Jesus will be saved which is in direct contradiction to the chosen Gospels and Paul's Epistles, which says he who believes will be saved. Schepps said all texts not adhering to the official viewpoint of the churchmen were denounced as heretical and destroyed.
Pagels' and Schepps' books show what we identify as Christain tradition actually represents a small selection of sources. Thanks to them for the first time we can look at other early Christian writing and determine their value for ourselves.
Also of interest is how the Gospel of St. Thomas elaborates on Jesus teachings in the Bible. For example, Jesus said in Luke, "For behold, the kingdom of God is within you," indicating to me that heaven is not a place but a state of being. In the Gospel of St. Thomas Jesus goes further and says, "See, if the Kingdom is in heaven, then the birds of heaven will be there before you." Also, "But the Kingdom is within you and it is outside you. The kingdom of the father is spread over the earth and men do not see it."
Jesus' teachings in the Gnostic Gospels and the Bible are similar concerning how we treat our fellow man: Love your neighbor as yourself, judge not, love your enemies, bless them that curse you and turn the other cheek.
The Gnostic Gospels makes us question even more how Jesus' message of love and forgiveness has been used to rationalize wars, witch-hunts, murders, and exploitation.
Rating: 
Summary: Don't go there
Review: This book basically says the following: early Christianity was chaotic (period). Although it does provide some insight to the Nag Hammadi findings, it doesn't go where I hoped it would go. But it does tickle me to keep searching. When Pagel tries to summarize why orthodox christianity won over "gnostic" Christianity there isn't really any insight as to why -- other than the way she begins the conclusion: "It is the winners who write history -- their way."
This book is academia pure. It's a shame because I was hoping to get a bit more spice out of it. Of course, Pagels does her job extremely well. I don't feel that she goes in the right direction though. I wish she would have taken a leap with her research. Instead, the way she writes, the way she formulates, the way she goes around in circles, I can't help but think she's trying to protect something. Like, maybe, her own faith.
Ok. I came to this book via Holy Blood, Holy Grail (HBHG) and after that I read The Woman with the Alabaster Jar. It seems that HBHG was a pig in mud with it's conspiracy stuff, Alabaster was an interesting take on why men don't let the feminine in, but Gnostic just seems to hang in a void of... academia. After reading the previous two books I felt both inspired and informed.
If you want a superficial and somewhat biased approach to the Nag Hammadi texts then this might be your book. If you want to know what is in those texts then, like me, it's probably best to read them.
Rating:
Summary: Very Informative
Review: Ms. Pagels discusses the history of the early gnostic christians in the light of the recent(1946) evidence of the Nag Hammandi find. In illuminating the gnostic texts found there, she compares and contrasts them to the extant texts which expressed its early "orthodox" opponents, such as Iraneous. In doing so she stylistically intersperses some of more interesting gnostic stories relevant to the issue at hand, making it a much more pleasant read than the stuffshirt de facto standard of other academic authors. She foot notes (many primary sources) supporting her relevent facts, providing in the appendix the references and sometimes a short survey literature used for each issue.
A good read for those interested in early Christian history.
Rating: 
Summary: It's a fiction work, but selling itself as true.
Review: It's all fiction, and nothing from here is remotely true or can be proven, it's fiction, but when I bought this book, it was sold in the religion section of the library. Ba warned !
Rating:
Summary: Elaine Rules
Review: I have yet to read all of her works, but I have read Elaine Pagels Gnostic Gospels. Quite simply put, she knows what she is talking about.
She sets the background on the Nag Hamaddi discovery, and then from introduction to conclusion, she lays a solid foundation of good research. This is more of an intellectual scholarly research, but her writing style fascinates, unlike some similar works that are pretty sterile. Also, Pagels doesn't beat around the bush as much. She asks interesting questions and lays out well researched and documented evidences for some even more interesting conclusions. Although, she does this in a very clear, concise, and convincing manner, it is not written in a dull report style or manner.
She ties in a great deal of quotes from Biblical and the Gospel of Thomas and others and comes up with some pretty intriguing and reasonable deductions.
It will make you think, and may make you believe, or slightly alter your beliefs.
Contents;
Intro
I. The Contraversy over Christs Resurrection: Historical Event or Symbol?
II. One God, One Bishop: The Politics of Monotheism
III. God the Father/God the Mother
IV. The Passion of Christ and the Persecution of Christians
V. Whose Church is the True Church?
VI. Gnosis: Self-Knowledge as Knowledge of God
Conclusion
Notes
Index
Rating:
Summary: Visible Structured Dogma vs. Subjective Experience & Choice
Review: This book is very enlightening and I think highly significant for anyone professing the Christian faith. In the second century of our common era, the Catholic Church, under their interpretation of Christianity, which differed from the Gnostics, as found in the Nag Hammadi. In this they constructed the bible cannon including the 66 books commonly used by all current day Protestants, and in addition, the apocryphal. In turn, they rejected scores of other books that were just as valid expressions of the Christian experience. In this, they omitted crucial variations into the understanding of an experience that went far beyond mere doctrines and dogma. And this is exactly what the Gnostics endorsed, a Christianity that emanated from individual subjective experiences, each having a private interior journey, as in the case of St. Paul, as opposed to prescribed doctrines and organization hierarchy. They supported an invisible brotherhood of inclusive equality as opposed the visible hierarchal organization endorsed by the Orthodox. Thus they violently opposed each other; however there were exceptions made for the Orthodox within different schools of Gnosticism. In this they did not support a physical resurrection, but rather subjective experiential visions as in Christ's (visionary) appearance to Martha and later to St. Paul on the road to Damascus and his vision of being "caught up in a third heaven," which equated to the rejection of Christ's sole appearance to the Apostles, supposedly designating their unique authority and the inherited authority of their so-called successors, the Orthodox Catholic church. While the Gnostics walked in the uncertainty of self discovery and freedom of choice, the Orthodox rested in the fundamentalism of certainty, safety and captured structure.
What I think makes this book so good is that fact that is comprehendible without the philosophical, theological abstractions and circular semantics you will find in other explanatory expressions in Gnostic scholarship.
Unlike the Orthodox, the Gnostics did not seek answers, but instead they sought furthering the process of asking questions. This is a major difference. Like the East in various forms of Buddhism and Hinduism, their progression of understanding existed in subjective experience through meditation, contemplation and the search inward as opposed to the external search of traditional monotheism found in various forms of Judaism and the Orthodox. It was an internal search to "know thyself," as Socrates had so stated, as well as the contemporary Plotinus, although he was an objective philosophical metaphysicist, who rejected both Eastern thought, Gnosticism, and all Christianity for that matter, for its simplicity and lack of definitive philosophical explanation, which be believed was the only way to enlightenment.
In this, the Valentinus school of Gnostic thought rejected the literalization of the Hebrew Scriptures, rejecting the God of Israel's claim of Oneship, perceiving him as a lesser divine being who serves as the instrument of the higher powers, and thus stated in ignorance, "I am the only God, there is no other," and "I am a jealous God." In this, they defined the Creator as Plato's demiurge, the creator was not the same as the divine essence the permeated all Beinghood. Rather, the creator existed as a form apart from the perfect absolute idea that rested beyond the form, as in the case of Sophia, the mother of the demiurge, similar to Paul Tillich's expression of the "God beyond God." Anotherwards, the dualism of Plato's God of Good, the eternal and unchanging in the world of perfect forms of Sophia-Wisdom and the God of Demiurge, the fleeting and impermanent God, Yahweh, in the world of changes. The Creator of the Hebrew Scriptures is not the eternal God, Valentinus explains, but the demiurge who reigns as king and lord, who acts as a military commander, who gives the law and judges those who violate it. Achieving gnosis recognizes the ignorance that dwells both in the demiurge's claims of being the "only God" and that of those who interpret this world of senses as reality. Gnosis involves coming to recognize the true source of divine power, the depth of all being, the Father and Mother. Before gaining gnosis, the candidate worshiped the demiurge, mistaking him for the true God, but now has been released from the demiurge's power, declaring his independence, transcending it. Valentinus' writes to his opponent, Clement:
"You claim to represent God, but, in reality, you represent only the demiurge, whom you blindly serve and obey, I, however, have passed beyond the sphere of his authority and so, for that matter, beyond yours!"
In this Valentinus rejected the idea of one creator God of this world of senses, one Bishop and one visible Church to obey, but favored subjective experience, as in visions, dreams, intuitive awareness and flashes of insight and artistic expression.
Interestingly, they followed the Newtonian cause and effect of a belief system, as in Orthodoxy with gatherings and shared expressions, and yet, they rejected hierarchy, letting the Quantum law of acausal effect take place in that they had no hierarchy, no dogmas and no strict organizational structure. Therefore they drew lots at each meeting to decide on the spot who would be the priest, leader and directors of each meeting, inclusive to all, both male and female.
Now there were various schools of thought within Gnosticism, Valentinus, Basilides, Marcion and others, not all endorsed the above and they fought amongst themselves, which makes this information much more detailed. This book contains not only information on the Gnostics but various quotes from the well known Orthodox leaders, as Clement, Tertullian (who later left the Orthodox), Irenaeus, Ignatius and others in their views against the Gnostics for a well rounded view of both the Gnostics and its opposing viewpoints, although there were many variations. Also, Pagels has other books on the Gnostics, The Johannine Gospel in Gnostic Exegesis, The Gnostic Paul, The Secret Gospel of Thomas and Beyond Belief, which go further into the Gnostic teachings.
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