By Antti Marjanen, Petri Luomanen
The publication illuminates “the different facet” of early Christianity through interpreting thinkers and routine that have been embraced by means of many second-century spiritual seekers as valid types of Christianity, yet that are now principally forgotten, or are identified merely from the features attributed to them within the writings in their major adversaries. the gathering bargains with the subsequent academics and activities: Basilides, Sethianism, Valentinus’ tuition, Marcion, Tatian, Bardaisan, Montanists, Cerinthus, Ebionites, Nazarenes, Jewish-Christianity of the Pseudo-Clementines, and Elchasites. the place acceptable, the authors have incorporated an summary of the lifestyles and critical guides of the “heretics,” in addition to an outline in their theologies and events. consequently, this quantity can function a instruction manual of the second-century “heretics” and their “heresies.” seeing that all of the chapters were written via experts who combat day-by-day with their learn subject matters, the contributions additionally supply new views and insights stimulating extra dialogue in this fascinating—but frequently neglected—side of early Christianity.
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Additional resources for A Companion to Second-Century Christian 'Heretics'
The descendants of Seth are at ﬁrst white bulls (Noah, Abraham, Isaac) but then with Jacob they become white sheep that suﬀer aﬄiction from predatory animals. 37–38), possibly a reference to resurrection. 10 From this perspective, Adam is the legitimate ancestor only of those who belong to the race of Seth—literally or spiritually, depending on the hermeneutical viewpoint of the source. Some early Jewish traditions also portray Seth and his descendents as possessors and transmitters of special wisdom.
5, Layton’s translation, modiﬁed. Foerster’s translation of this passage is unreliable. 94 basilides the gnostic 25 is nothing, and to use it without concern. Furthermore, one should consider use of the remaining kinds of behavior and all kinds of pleasure as matters of indiﬀerence. While, as we have seen, Basilides is capable of using and interpreting texts from the Bible, he certainly does not base his ethical theory on Old Testament injunctions. His apparent acceptance of the practice of eating meat sacriﬁced to pagan gods, universally condemned in “orthodox” circles, could easily have resulted from a reading of Paul’s discussion in 1 Corinthians 8, and, moreover, is consonant with a doctrine that regards conventional values as matters of indiﬀerence.
Ed. New Testament Apocrypha. Translated by R. McL. Wilson. 2 vols. Rev. ed. Cambridge: James Clarke, 1991–1992. , ed. and trans. Eusebi Chronicorum canonum quae supersunt. Dublin-Zürich: Weidman, 1967. Schüngel, Paul. “Gnostische Gotteslehren: Zum 7. und 8. Fragment des Basilides, zu Valentins 5. ” Vigiliae christianae 53 (1999): 361–94. Talley, Thomas J. The Origins of the Liturgical Year. 2nd ed. : The Liturgical Press, 1991. Tardieu, Michel. ” Pages 84–89 in vol. 2 of Dictionnaire des philosophes antiques.
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