By Antti Marjanen, Petri Luomanen
The publication illuminates “the different facet” of early Christianity by way of reading thinkers and routine that have been embraced by means of many second-century spiritual seekers as valid varieties of Christianity, yet that are now principally forgotten, or are identified in simple terms from the features attributed to them within the writings in their major adversaries. the gathering offers 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 acceptable, the authors have integrated an summary of the lifestyles and demanding guides of the “heretics,” besides an outline in their theologies and hobbies. as a result, this quantity can function a guide of the second-century “heretics” and their “heresies.” considering that the entire chapters were written through 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)
5). There are fragments from Basilides’ writings which suggest that he taught a doctrine of reincarnation, or metempsychosis. One such fragment is found in Origen’s Commentary on Romans, where he reports that Basilides interprets Paul’s statement in Romans 7:9, “I died,” to refer to reincarnation. 75 72 Origen, Comm. Rom. 1, Foerster’s translation of his frg. 5, Löhr’s frg. 18, Layton’s frg. F. 73 P. Nautin, “Les fragments de Basilide sur la souﬀrance et leur interprétation par Clement d’Alexandrie et Origène,” in Melanges Puech, 393–404, esp.
Brill, 1996), omitting the Greek words supplied in parentheses. basilides the gnostic 23 viewing the places, and I did not fear nor was I ashamed, for I was undeﬁled. 91 But the text does not teach the doctrine attributed by Irenaeus to Basilides. What it does say is that the suﬀerings endured at the cruciﬁxion were not suﬀered by the real Jesus, but only by the physical body which he inhabited, the creation of the archons, whose cruciﬁxion brought about the archons’ own destruction. e. “orthodox” Christians) espouse “the doctrine of a dead man” (Treat.
Nag Hammadi and Manichaean Studies 39. Leiden: E. J. Brill, 1996. Dahl, Nils. ” Pages 689–712 in vol. 2 of The Rediscovery of Gnosticism: Proceedings of the International Conference on Gnosticism at Yale, New Haven, Connecticut, March 28–31, 1978. Edited by Bentley Layton. Studies in the History of Religions 41. Leiden: E. J. Brill, 1981. 109 Strom. 4, quoting from Foerster’s frg. 3, Löhr’s frg. 1. The year is derived from Luke 3:1. 110 See Löhr’s discussion, Basilides, 43–48. Cf. also my suggestion, above, that Basilides placed the descent of the divine Nous upon Jesus at his baptism.
A Companion to Second-century Christian "Heretics (Supplements to Vigiliae Christianae, V. 76) by Antti Marjanen, Petri Luomanen