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Chapter 5 shows how the Secret Book of John employs and adapts Greek philosophical ideas from (Middle) Platonism, Stoicism, and Aristotelian thought. It discusses, among other things, the concepts of the One (or Monad), Plato’s Timaeus as philosophical background, Stoic notions of fate, and how evil is involuntary.
The author’s exposition of the gospel message takes the form of a homily addressed in part to an audience located elsewhere, suggesting a comparison with early Christian letters. The author is clearly influenced by the letters of Paul, while comparison with the letters of Ignatius and the fragments of Valentinus’s letters bring to light significant contrasts that help to locate the Gospel of Truth more accurately within the early Christian literary landscape.
The Safavid community forged its sense of cohesion through the years by binding the sources of religious and political forces within their reach. Their proselytizing brand of Sufism at the inception of the order channeled the principles of legitimate spiritual leadership to the person of Safi al-Din and epitomized in his life and teachings, a mission that later deputies, elders, and disciples took up and disseminated. The foundation of the Safavid claims to spiritual authority whence they hailed was laid at this stage and is reflected in the birth of the community’s sacred history, Quintessence of Purity (Safvat al-Safā). Having control over the community’s history further strengthened the perception that spiritual authority laid in the house of the Safavid family through descent from Sheikh Safi.
The problem of unconceived alternatives poses a challenge to believing even our most successful scientific theories. Such theories are typically accepted because they explain the available evidence better than any known rival, but such ‘inference to the best explanation’ cannot reliably guide us to the truth unless the truth is among the set of possibilities we have considered. The problem of unconceived alternatives suggests that we have compelling historical grounds to doubt that this crucial condition is satisfied when we theorize about otherwise inaccessible natural domains. Because the historical evidence suggests there are probably many serious alternatives to our own foundational theories that remain presently unconceived despite being well-confirmed by the evidence we have, we should doubt that some of even our most successful scientific theories are in fact true or even close to the truth. After presenting this problem in its original scientific context, I go on to argue that it poses at least as compelling a challenge to our confidence in any particular conception of God and/or divinity. I draw some fairly radical further theological consequences, and I suggest that the problem may ultimately force us to embrace a far more epistemically humble appraisal of our knowledge of God and divinity itself.
This chapter reconstructs the relationship between the Gospel of Truth’s author and his intended audience, arguing that its author ensures its rhetorical effectiveness by his use of keywords and vivid imagery.