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To learn more, view our Privacy Policy. To browse Academia. It examines both descriptions of the heavenly realms and accounts of the ascent process. Despite his Platonic apophaticism, Philo superimposes cosmological and spiritual heavens, and draws upon the biblical imagery of dazzling glory.

Although they do not express themselves in philosophical language, the heavenly ascent texts make it clear that human beings cannot ascend to heaven in their earthly bodies, and that God cannot be seen with terrestrial eyes. In terms of ideas they are not so far from the philosopher Philo as might at first appear.

By widening the comparative net, this study gives a fuller account of theurgic ritual related to its use of materials and invocations, especially as they correspond to the seven planetary spheres, which have special significance for the view of the soul and its subtle vehicles in theurgic Neoplatonism.

Reading these sources together is justified not only by their shared Egyptian priestly milieu, but also by the structural and thematic parallels between Iamblichean theurgy and the other sources, creating a mutually illuminating interpretive framework that has gone mostly unrecognized in previous scholarship.

Theurgic ascent is a lifelong cumulative practice in which a highly stratified divine hierarchy enables a gradual transformation of the self, which the theurgist identifies with progressively higher forms of divinity. Intermountain West Journal of Religious Studies, This paper puts Douglas Farrow's work on ascension in conversation with the book of Hebrews.

This conversation focuses on two main areas: the nature of ascension and the place of ascension. In each area, I present Farrow's contribution, possible objections from Hebrews, and a constructive argument based on Hebrews. I conclude that Hebrews aligns with Farrow's claims about a fleshly ascension and a material heaven but not with his argument that Jesus creates a space when he ascends.

Finally, I suggest some implications from my understanding of ascension and heaven. In: Dylan M. Burns and Matthew J. Goff Eds. The present essay offers a brief summary of epistemological perspectives adopted in the field of studies of the corpus designated as the Books of Enoch e.

It demonstrates that the Dead Sea Scrolls and Nag Hammadi Codices adduce significant, mostly overlooked evidence supporting the hypothesis of the circulation of a version of 2 Enoch in the Second Temple period. This chapter of my new book "The Greatest Mirror" deals with Enochic pseudepigrapha, including early booklets of the so-called 1 Ethiopic Enoch: the Book of the Watchers, the Animal Apocalypse, and the Book of the Similitudes.

This paper examines the ordered cosmos of 1 and 2 Enoch and the intelligible cosmos of Philo.

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I hope to demonstrate that there is a strong similarity between the Enoch literature's narrative and the cosmological thought of Philo. Examining these theories in tangent will hopefully provide some original insight into an area of Hellenistic Judaism's cosmological thought which has already been highlighted by scholars in other texts of the time.

In this engaging and detailed study, ancient near eastern tendencies concerning the conception of the nature of a god's body as corporeal, fluid and multiple are situated in conversation with biblical sources, rabbinic thought, mystical speculation and Christian reflection.

In doing so, the work explores the inadequacy of the monotheist-polytheist dichotomy by exploring the legacy and impact of the conception of divine fluidity in Judaism and Christianity. Given the extent to which the work raises critical issues concerning how contemporary scholars read ancient texts, especially when considering whether a text is to be read literally or metaphorically, this highly readable tour de force of biblical scholarship deserves to have a significant impact on many aspects of the study of religion.

In accomplishing this, Sommer's works meets all the criteria for the AAR book award in textual studies: well organized, clear writing style, engaging to the reader, and with a clear demonstration of the significance of the work undertaken. One of the most salient features of 1 Enoch is Enoch's reception of special knowledge through heavenly ascent and angelic revelations.

The exact scope of this knowledge varies among the five originally independent writings within this collection. In our earliest Enochic pseudepigraphon, the Astronomical Book Chaps. The BookoftheWatchers , composed slightly later, similarly uses Enoch to impart information about ouranography and geography.