Solo

The phenomena alluded to in the Protevangelion (as eg in "the shining glory of the Lord" in Lk 2:9) relate to known states of photism . However, the seeing of 'great light' has very little to do with processing physical light by dilated pupils. Statistically, the subjective event, if it relates to mystical transports, occurs most frequently at night or in a dark enclosure (such as a cave). The paradoxical "inner light" that obliterates the subjects visual field apperas through induced or spontaneous hyperactivity of the limbic system and hypothalamus. These areas create the sense of numinous awe and supernatural presence which (e.g. according to D'Aquili (in The Mystical Mind (or via: amazon.co.uk)) account for the deafferentation in the visual association areas. In other words, the light is subjectively real but has no identifiable, external source. Other than peaks of spontaneous hyper-elation, people report this event during strokes, seizures, heart attacks, in periods of high stress while choking, or drowning, or after a critical injury, or (in milder forms of partial photism) during migraines or sexual orgasms.

Jiri

mountainman

One should also note that the tradition of listing canonical and apocryphal works --- list de libris recipiendis et non recipiendis ("of books to be admitted and not to be admitted") --- represents a tradition that can be traced back to Pope Damasus I and reflects Roman practice in the development of the Biblical canon. Thus Damasius continues the practice of Eusebius. The works listed were heretical against the most holy monotheistic centralised state Roman religion. The world was full of heretics under Eusebius and Damasius in the fourth century and under Leo in the fifth and Gelasius at the end of the fifth century. The Arian contriversy still rages in the sixth century. Heresy was a punishable crime against the state. Constantine used the death penalty to deter people from possessing the heretical works of Arius of Alexandria for example. This practice was continued in "christendom" thereafter.

The "bright cloud" floats around many of the new testament non canonical tractates (such as this IgJames) and as such it is might be argued that it is a literary device for the Hellenistic romance novelist who authored and/or assembled these works - which were deemed to be heretical by the orthodox canon-followers. The cloud is used to transport the apostles on their journeys and travels to and from mountain tops, and mimics references in the canon. (Matt and Acts for example). It is a romantic device used to lend popular interest to the stories. The apocrypha were very popular and widely read -- moreso than the canon.

The issue which has not yet been resolved by modern scholarship is the relationship between the corpus of canonical literature and the corpus of the non canonical literature. New evidence, such as the Nag Hammadi codices and gJudas only serve to highlight this state of affairs.

Julio

Enjoyed reading the last two posts. Thank you very much.