By Antti Marjanen, Petri Luomanen
The e-book illuminates “the different aspect” of early Christianity by means of reading thinkers and hobbies that have been embraced through many second-century non secular seekers as valid kinds of Christianity, yet that are now principally forgotten, or are recognized simply from the features attributed to them within the writings in their major adversaries. the gathering offers with the next lecturers and routine: Basilides, Sethianism, Valentinus’ university, Marcion, Tatian, Bardaisan, Montanists, Cerinthus, Ebionites, Nazarenes, Jewish-Christianity of the Pseudo-Clementines, and Elchasites. the place acceptable, the authors have integrated an summary of the existence and critical courses of the “heretics,” besides an outline in their theologies and pursuits. accordingly, this quantity can function a guide of the second-century “heretics” and their “heresies.” considering the entire chapters were written through experts who strive against day-by-day with their learn subject matters, the contributions additionally supply new views and insights stimulating additional dialogue in this fascinating—but usually neglected—side of early Christianity.
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Additional info for A Companion to Second-Century Christian 'Heretics'
209; cf. Riley’s discussion in his introduction to the Second Treatise of the Great Seth in Pearson, Nag Hammadi Codex VII, 137–38. 4–24). Michel Tardieu (“Basilide le Gnostique,” 89) has suggested that Codex VII as a whole is a Basilidian collection. 92 The passage preserved by Clement dealing with the fear of the Archon (Strom. 1, discussed above) probably also relates to the scene of Jesus’ baptism by John. See Löhr’s penetrating discussion (Basilides, 62–78). That the Christ descended upon Jesus at his baptism was also aﬃrmed by Cerinthus, according to Irenaeus (Haer.
That may very well be so. But Origen did not teach a doctrine of reincarnation, though he did teach a doctrine of the preexistence of souls, which is not the same thing. See Karl Hoheisel, “Das frühe Christentum und die Seelenwanderung,” JAC 27/28 (1984/85), 24–46, esp. 41–42. 76 Haer. 6, Layton’s translation. 77 NHL translation. On this and other possible dominical sayings used by the Basilidians see Löhr, Basilides, 265–66. 78 Layton seems to suggest that he did (Gnostic Scriptures, 420). 79 Strom.
4 Cf. Frederik Wisse, “Stalking Those Elusive Sethians,” in The Rediscovery of Gnosticism: Proceedings of the International Conference on Gnosticism at Yale, New Haven, Connecticut, March 28–31, 1978 (SHR 41; ed. Bentley Layton; Leiden: E. J. Brill, 1981), 2:562; cf. Clement of Alexandria, Strom. ). 5 From the signiﬁcant amount of literature on “Sethianism,” see especially: John D. Turner, Sethian Gnosticism and the Platonic Tradition (Bibliothèque copte de Nag 34 michael a. 6 But complex though they are, the interconnections cannot be denied, and they are witness to a tradition of mythological and theological speculation that clearly had a signiﬁcant impact on the history of late antique religion.
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