epiphanius panarion 30
Martyn, J. L., ‘Clementine Recognitions 1,33–71, Jewish Christianity, and the Fourth Gospel’, God's Christ and his People: Studies in Honour of Nils Alstrup Dahl (ed. Considering these literary, historical and theological ambiguities, it seems prudent not to assume that all early (Judean/Palestinian) Jewish Christians practised animal sacrifice, especially since early conflicts over the ongoing validity of Jewish ritual law, Jewish/Gentile table fellowship, meat sacrificed to idols, the question of whether ‘all foods’ were clean, as well as the ongoing validity of the Temple cult, seem to run under the surface as sub-text within the gospel narratives. This relative inclusivism had changed by the fourth-century when heresiologists like Epiphanius began to describe Jewish Christians as. Google Scholar; and reinscribing a discourse which attempted to expel Jewish influences from Christianity by constructing Judaism as separate and distinct from Christianity.Footnote 30.14.5; cf. Emanuel, S.; University of Chicago Press, 2009) 72 google_ad_slot = "4364046558"; 67 See also In some cases, we may be able to establish the terminus post quem for a text, but not its tradition,Footnote Luttikhuizen, G. P., ‘The Book of Elchasai: A Jewish Apocalypse’, Aula Orientalis Reed, A. Y., ‘“Jewish Christianity” as Counter-history? unto Israel." A., The Diet of John the Baptist: ‘Locusts and Wild Honey’ in Synoptic and Patristic Interpretation (WUNT 176; Tübingen: Mohr Siebeck, 2005)Google Scholar. 90 200 ce.Footnote "subject": true, The saying may not be a genuine saying of the Jesus of history, but the distinctive tradition behind it represents an ideological position reminiscent of Jewish Christian sources. ), The Gospel of the Ebionites and the Gospel of Luke, The Diet of John the Baptist: ‘Locusts and Wild Honey’ in Synoptic and Patristic Interpretation, The Historical Jesus: A Comprehensive Guide, The ΗΛΘΟΝ-Sayings in the Synoptic Tradition, The Preexistent Son: Recovering the Christologies of Matthew, Mark, and Luke, Jesus’ Attitude towards the Law: A Study of the Gospels, Mündliche und schriftliche Autorität im frühen Christentum, The Hebrew Gospel and the Development of the Synoptic Tradition, Patristic Evidence for Jewish Christian and Aramaic Gospel Tradition, Text and Interpretation: Studies in the New Testament Presented to Matthew Black, The Reception of Luke and Acts in the Period before Irenaeus: Looking for Luke in the Second Century, Excavating Q: The History and Setting of the Sayings Gospel, Jesus and Israel's Traditions of Judgement and Restoration, The New Testament: A Historical Introduction to the Early Christian Writings, Dating the Death of Jesus: Memory and the Religious Imagination, Theologie und Geschichte des Judenchristentums, The Synoptic Problem: A Way through the Maze, In the Shadow of the Temple: Jewish Influences on Early Christianity, No Stone on Another: Studies in the Significance of the Fall of Jerusalem in the Synoptic Gospels, The End of Sacrifice: Religious Transformations in Late Antiquity. 59 Add to Cart Redeem Access Token PDF Preview If the inline PDF is not ... Collapse; Expand; The Panarion of Epiphanius of Salamis: Book I (Sects 1-46) Second Edition, Revised and Expanded Series: Nag Hammadi and Manichaean Studies, … 30.14.5). Gregory rightly admits that ‘the presence of non-synoptic material does allow the possibility that even material similar to the synoptic tradition need not depend on the Synoptic Gospels’. the latter of which can be dated to ca. 89 3.39.16. Scholars are unanimous in their view that the Ebionites used the name Simon Magus in their work Recognition of Clement as a cipher for Paul. 41 29 Jones, An Ancient Jewish Christian Source, 65–6. Epiphanius thus essentially links three heretical Jewish Christian groups in genealogical relationship: Nazoreans, Ebionites and Elchasaites. See Luke 1.5 Ἐγένετο ἐν ταῖς ἡμέραις Ἡρῷδου βασιλέως τῆς Ἰουδαίας. The Coded Language of the Recognitions of Clement. months="Sept."; Accordingly, we can continue to search for reliable information in Epiphanius’ report and not ‘doubt Epiphanius's remarks without some substantial basis’. Klijn, A. F. J. and Reinink, G. J., Patristic Evidence for Jewish-Christian Sects (NovTSup 36; Leiden: Brill, 1973) 198–203 Since Jesus is portrayed as an efficacious blood sacrifice, it is unlikely that a saying or tradition portraying Jesus as rejecting or criticising blood sacrifice would make it into the canon. Tertullian,Footnote Moreover, it may be all too easy to reaffirm and reinscribe patristic identifications of early Jewish Christianity as ‘orthodox’ and later Jewish Christianity as aberrant syncretistic ‘heresy’.Footnote Google Scholar; idem, ‘L'Évangile selon Thomas et les Clémentines’, VC 41, The idea that the Ebionites represent an early and original form of Christianity has a long history in New Testament scholarship.Footnote ed. Posted: 02/06/12 7:00 AM.