By Antti Marjanen, Petri Luomanen
The ebook illuminates “the different facet” of early Christianity through reading thinkers and activities that have been embraced through many second-century non secular seekers as valid sorts of Christianity, yet that are now mostly forgotten, or are recognized in simple terms from the features attributed to them within the writings in their major adversaries. the gathering offers with the next lecturers and pursuits: 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 outline of the existence and demanding courses of the “heretics,” besides an outline in their theologies and hobbies. hence, this quantity can function a guide of the second-century “heretics” and their “heresies.” due to the fact that the entire chapters were written by way of experts who strive against day-by-day with their study topics, the contributions additionally supply new views and insights stimulating additional dialogue in this fascinating—but frequently neglected—side of early Christianity.
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Extra info for A Companion to Second-century Christian "Heretics (Supplements to Vigiliae Christianae, V. 76)
7 in Eusebius Werke. Edited by der Kommission für spätantike Religionsgeschichte der deutschen Akademie. 2nd ed. Die griechischen christlichen Schriftsteller der ersten Jahrhunderte 47. Berlin: Akademie-Verlag, 1956. Hilgenfeld, Adolf. Die Ketzergeschichte des Urchristentums. 1884. , Darmstadt: Wissenschaftliche Buchgesellschaft, 1963. Hoek, Annewies van den. Stromate IV, Clément d’Alexandrie. Sources chrétiennes 463. Paris: Cerf, 2001. Hoheisel, Karl. ” Pages 24–46 in Jahrbuch für Antike und Christentum 27/28 (1984/85).
Unlike Valentinus, however, Basilides does not make a strong distinction between faith and knowledge (gnosis). This is clear from a fragment already discussed, on the “nature” of the elect (Clem. , Strom. ” This can also be seen in Irenaeus’ account, where faith and knowledge are virtually equated (“to liberate those who believe in him . . those who know these things; Irenaeus, Haer. 4). In addition to his doctrine of the salvation of individuals, Basilides posits an eschatological salvation of the elect as a whole for which he evidently used the term apokatastasis, a term which is probably reﬂected in the Greek adjective apokatastatikès (Clem.
5. Ethical Theory and Doctrine of Providence Irenaeus concludes his account of Basilides’ own doctrine in the following way:96 Moreover, he says, the prophets came into being through the craftsmen of the world, while the law came speciﬁcally through their Archon, who led the people out of the land of Egypt. 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.
A Companion to Second-century Christian "Heretics (Supplements to Vigiliae Christianae, V. 76) by Antti Marjanen, Petri Luomanen