By Antti Marjanen, Petri Luomanen
The publication illuminates “the different aspect” of early Christianity by means of analyzing thinkers and hobbies that have been embraced through many second-century spiritual seekers as valid sorts 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 events: Basilides, Sethianism, Valentinus’ institution, Marcion, Tatian, Bardaisan, Montanists, Cerinthus, Ebionites, Nazarenes, Jewish-Christianity of the Pseudo-Clementines, and Elchasites. the place applicable, the authors have incorporated an outline of the lifestyles and demanding courses of the “heretics,” besides an outline in their theologies and events. hence, this quantity can function a instruction manual of the second-century “heretics” and their “heresies.” given that all of the chapters were written through experts who strive against day-by-day with their study issues, the contributions additionally provide new views and insights stimulating additional dialogue in this fascinating—but usually neglected—side of early Christianity.
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Additional resources for A Companion to Second-century Christian "Heretics (Supplements to Vigiliae Christianae, V. 76)
E. manuscripts are copies of several writings in which Seth plays signiﬁcant roles such as those just mentioned. In 1 For brief background as well as English translation of the Nag Hammadi writings, see James M. , The Nag Hammadi Library in English (3rd rev. ; San Francisco: Harper & Row, 1988). E. Christian heresiologists were asserting the existence of heterodox groups they call “Sethians,” whose alleged myths and doctrines are summarized and attacked as perversions. These heresiological descriptions of “Sethians” are somewhat problematic in that along with the expected prejudices in viewpoint, there are also some signiﬁcant disagreements about exactly what doctrinal or mythic content the “Sethians” are supposed to have espoused.
1; Apoc. Adam 75,22; Zost. 13. 66 A. A. Barb, “Abrasaxstudien,” in Hommages à Waldemar Deonna (Collection Latomus 28; Brussels: Latomus, Revue d’études latines, 1957), 67–86, esp. no. 1: “Abrasax und Abracadabra,” 67–73. 67 Clem. , Strom. 1. Foerster’s translation of his frg. 15, somewhat modiﬁed, Löhr’s frg. 4. Layton does not include it in his collection. 68 Haer. 1–2, Foerster’s translation (Gnosis 1:70), somewhat modiﬁed. basilides the gnostic 17 The Archon learned that he was not the God of the universe, but was begotten, and had above him, stored up, the treasure of the ineﬀable and unnameable non-existent and the Sonship, and he was converted and became afraid, for he perceived what ignorance he was in.
He enjoined (his followers) not to worry about meat sacriﬁced to idols, to consider that it 93 Löhr’s frg. 4, Foerster’s frg. 15, quoted above. Cf. notes 67, 69. See Malcolm Peel’s note to his translation of the Treatise on the Resurrection in Nag Hammadi Codex I (The Jung Codex): Notes (ed. Harold Attridge; NHS 23; Leiden: E. J. Brill, 1985), 153. ” But Méhat accepts the authenticity of the account in Hippolytus, Haer. 7, and bases much of his discussion on that assumption. Cf. Löhr’s discussion of the term (Basilides, 71–77).
A Companion to Second-century Christian "Heretics (Supplements to Vigiliae Christianae, V. 76) by Antti Marjanen, Petri Luomanen