By Antti Marjanen, Petri Luomanen
The publication illuminates “the different part” of early Christianity via studying thinkers and pursuits that have been embraced via many second-century non secular seekers as valid varieties 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 routine: Basilides, Sethianism, Valentinus’ tuition, 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 existence and demanding courses of the “heretics,” in addition to an outline in their theologies and hobbies. consequently, this quantity can function a instruction manual of the second-century “heretics” and their “heresies.” given that all of the chapters were written by means of experts who strive against day-by-day with their examine topics, 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 resources for A Companion to Second-century Christian "Heretics (Supplements to Vigiliae Christianae, V. 76)
Moreover, each of these four lights has a consort (Grace, Perception, Understanding, and Prudence) and an assistant (Gamaliel, Gabriel, Samlo, and Abrasax), and each assistant has a consort (Memory, Love, Peace and Eternal Life). According to the Holy Book, the four lights and their four consorts and the four assistants and their four consorts constitute fourth and ﬁfth ogdoads. The four lights, Harmozel, Oroiael, Davithe and Eleleth, as well as their structural association with Adamas, Seth and the oﬀspring of Seth, are among the distinctive, recurrent elements in Sethian tradition.
4, from which I quote in what follows. 102 See discussion above. 103 That is Layton’s assumption (Gnostic Scriptures, 440–41; “Signiﬁcance of Basilides,” 140). On frgs. 7 and 8 (Löhr) see now also Paul Schüngel, “Gnostische Gotteslehren: Zum 7. und 8. Fragment des Basilides, zu Valentins 5. Fragment und zwei antiken Kommentaren zu diesem Fragment,” VC 53 (1999), 361–94, esp. 361–70, 393–94. Schüngel sheds new light on the Platonist background of Basilides’ doctrine, but I do not agree with his view that Basilides “lehrt nur einen einzigen Gott, den Gott der jüdischen Tradition” (p.
3, Löhr’s frg. 14, Layton’s frg. B. ” 18 birger a. 3. Anthropogony and Anthropology Saturninus includes in his myth an anthropogony according to which the angels created the ﬁrst human being, but this being could not stand erect until he was endowed from on high with a “spark of life” (Irenaeus, Haer. 1). This anthropogony seems to be a summary of one that is given in greater detail in the Apocryphon of John and related texts. Strangely enough, Irenaeus provides no such anthropogony in his account of Basilides’ myth, but one is tempted to believe that Basilides’ system originally included an account of the creation of Adam.
A Companion to Second-century Christian "Heretics (Supplements to Vigiliae Christianae, V. 76) by Antti Marjanen, Petri Luomanen