Elaine Pagels

1. Why were these texts buried -- and why have they remained virtually unknown for nearly 2,000 years? Their suppression as banned documents, and their burial on the cliff at Nag Hammadi, it turns out, were both part of a struggle critical for the formation of early Christianity. The Nag Hammadi texts, and others like them, which circulated at the beginning of the Christian era, were denounced as heresy by orthodox Christians in the middle of the second century. We have long known that many early followers of Christ were condemned by other Christians as heretics, but nearly all we knew about them came from what their opponents wrote attacking them." [Elaine Pagels, The Gnostic Gospels, (New York: Vintage, 1989), p. xviii.]
   
   
   
2. "Possession of books denounced as heretical was made a criminal offense. Copies of such books were burned and destroyed. But in Upper Egypt, someone, possibly a monk from a nearby monastery of St Pachomius, took the banned books and hid them from destruction -- in the jar where they remained buried for almost 1,600 years." [Elaine Pagels, The Gnostic Gospels, (New York: Vintage, 1989), pp. xviii-xix.]
   
   
   
3. "Contemporary Christianity, diverse and complex as we find it, actually may show more unanimity than the Christian churches of the first and second centuries. For nearly all Christians since that time, Catholics, Protestants, or Orthodox, have shared three basic premises. First, they accept the canon of the New Testament; second, they confess the apostolic creed; and third, they affirm specific forms of church institution. But every one of these -- the canon of Scripture, the creed, and the institutional structure -- emerged in its present form only toward the end of the second century." [Elaine Pagels, The Gnostic Gospels, (New York: Vintage, 1989), pp. xxii-xxiii.]
   
   
   
4. "The efforts of the majority to destroy every trace of heretical 'blasphemy' proved so successful that, until the discoveries at Nag Hammadi, nearly all our information concerning alternative forms of early Christianity came from the massive orthodox attacks upon them." [Elaine Pagels, The Gnostic Gospels, (New York: Vintage, 1989), pp. xxiv.]
   
   
   
5. "Why did the consensus of Christian churches not only accept these astonishing views but establish them as the only true form of Christian doctrine? . . . these religious debates -- questions of the nature of God, or of Christ -- simultaneously bear social and political implications that are crucial to the development of Christianity as an institutional religion. In simplest terms, ideas which bear implications contrary to that development come to be labeled as 'heresy'; ideas which implicitly support it become 'orthodox.'" [Elaine Pagels, The Gnostic Gospels, (New York: Vintage, 1989), pp. xxxvi.]
   
   
   
6. "If the New Testament accounts could support a range of interpretations, why did orthodox Christians in the second century insist on a literal view of resurrection and reject all others as heretical? . . . [W]hen we examine its practical effect on the Christian movement, we can see, paradoxically, that the doctrine of bodily resurrection also serves an essential political function: it legitimizes the authority of certain men who claim to exercise leadership over the churches as the successors of the apostle Peter. From the second century, the doctrine has served to validate the apostolic succession of bishops, the basis of papal authority to this day. Gnostic Christians who interpret resurrection in other ways have a lesser claim to authority: when they claim priority over the orthodox, they are denounced as heretics." [Elaine Pagels, The Gnostic Gospels, (New York: Vintage, 1989), pp. 7.]

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