Relevant bibliographies by topics / Ebioniter

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  2. Dissertations / Theses
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Academic literature on the topic 'Ebioniter'

Author: Grafiati
Published: 4 June 2021
Last updated: 14 February 2022

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Journal articles on the topic "Ebioniter"

1

GOULDER, MICHAEL. "Hebrews and the Ebionites." New Testament Studies 49, no. 3 (July 2003): 393–406. http://dx.doi.org/10.1017/s0028688503000195.

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Orbe, Antonio. "En torno a los ebionitas." Augustinianum 33, no. 1 (1993): 315–37. http://dx.doi.org/10.5840/agstm1993331/215.

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VAN AMERSFOORT, Jaap. "The Ebionites as Depicted in the Pseudo-Clementine Novel." Journal of Eastern Christian Studies 60, no. 1 (December 31, 2008): 85–104. http://dx.doi.org/10.2143/jecs.60.1.2035276.

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Van Aarde, A. G. "The infancy Gospel of Thomas: Allegory or myth – Gnostic or Ebionite?" Verbum et Ecclesia 26, no. 3 (October 3, 2005): 826–50. http://dx.doi.org/10.4102/ve.v26i3.253.

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The aim of this article is to show that scholars assess the Infancy Gospel of Thomas disparagingly as “illogical”, “un-Christian” and “banal”. A more positive judgment is that it is either “Gnostic” or “purified of Gnosticism”, or merely one of many ancient tales in the form of a historical allegory about Jesus as a child. The article argues that the author of the Greek version of the Infancy Gospel of Thomas in Codex Sinaiticus (Gr 453) describes the miracles of Jesus in a positive and negative light as if he were an adult. This phenomenon should be understood against the background that this second-century gospel is presented not so much in the genre of a Gnostic redeemer myth, but rather as a god-child myth that has neither an Orthodox nor a Gnostic orientation. Its context is rather early Ebionite Christianity.
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Molnar, Paul D. "Some Dogmatic Implications of Barth’s Understanding of Ebionite and Docetic Christology." International Journal of Systematic Theology 2, no. 2 (July 2000): 151–74. http://dx.doi.org/10.1111/1463-1652.00033.

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GOULDER, MICHAEL. "A POOR MAN'S CHRISTOLOGY." New Testament Studies 45, no. 3 (July 1999): 332–48. http://dx.doi.org/10.1017/s0028688598003324.

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The Jerusalem church called itself oι πτωχoι (Gal 2.10), probably from Isa 61.1, and held a prophetic Christology (Acts 3, 7). The Ebionites in Irenaeus and Epiphanius traced their name to Acts 2–5, and held Jesus to have been a prophetic figure, conceived naturally and possessed by the Spirit/‘Christ’ from baptism till before the passion. The same prophetic/possessionist Christology seems to be taught by Jewish Christians opposed by Justin and Ignatius: the ‘docetists’ believed that Christ (not Jesus) seemed to have suffered. It is also opposed by Polycarp, by John (especially in 1 John 4–5), by Paul (dramatically in 1 Cor 12.1–3), and in the pre-Marcan traditions.
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GREGORY, ANDREW. "Prior or Posterior? The Gospel of the Ebionites and the Gospel of Luke." New Testament Studies 51, no. 3 (August 4, 2005): 344–60. http://dx.doi.org/10.1017/s0028688505000172.

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Goldstone, Matthew. "The Gospel according to the Hebrews and the Gospel of the Ebionites ed. by Andrew Gregory." Catholic Biblical Quarterly 80, no. 4 (2019): 730–32. http://dx.doi.org/10.1353/cbq.2019.0026.

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Morozova, Darya. "The Syrian romance of St. Clement of Rome, and its early Slavonic version." Ukrainian Religious Studies, no. 91 (September 11, 2020): 45–65. http://dx.doi.org/10.32420/2020.91.2141.

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The article analyzes the ethical and theological content of the apocryphal Syrian "autobiography" of St. Clement of Rome (Epytome), as well as its early Slavic translation (Life of St. Clement). The study uses historical-philosophical, patristic and philological methodology to outline the specific teachings, attributed to St. Clement by this Greek-speaking Syrian text from the pseudo-Clementine cycle. The methods of comparative textology and translation studies are used to analyze the features of the Slavic version of the work. The study revealed that, contrary to the ideas of the publisher of the Slavic version, P. Lavrov, the translation was undoubtedly made according to the archaic, pre-metaphrasic version of the work. Therefore, it can be dated to the ninth century and come from the school of Cyril and Methodius. The popularity of the monument among Slavic readers is partly explained by the archaic features of the original version of the work preserved in the translation, such as graphic imagery, expressive presentation, and numerous dialogues. Such a lively account facilitated the perception of the conceptually rich ethical content of the work. At the heart of both Greek and Slavic versions is the ethical category of philanthropy (φιλανθρωπία), which figures as a central Christian virtue. Much of the Epitome is devoted to a detailed explanation of this category and its distinction from other virtues. In the original, the ethics of philanthropy is opposed to the astrological ideology represented by Clement’s father Faust. Faust's views are based on the natural philosophical ideas of the early Greek Stoics. Apostle Peter, Clement's teacher, responds to his arguments from the standpoint of Judeo-Christian monotheism, referring to the biblical history of his people. Thus, Hellenism is confronted with biblical monotheism. So, Epitome appears a kind of argument in the controversy between Gentile Christians and Judeo-Christians (Ebionites), which has troubled the Syrian Church for centuries. However, in translation, this clash of worldviews remains obscured, as the translator does not seem to recognize either the terminology of Stoic natural philosophy, or astrological issues, or the debate between the traditions of Peter and Paul in Syria. Thus, all the Stoic terminology of Faust is reduced to a single concept of "being". Therefore, in the translated version, the controversy is not so much between Christianity and astrology, as between ethics and "ontology". Instead, the translator enriches the philosophical outline of the work with polysemic Slavic vocabulary, which sheds new light on the role of the bishop in Peter’s instructions to Clement. Comparison of the Greek and Slavic versions of the Epitome – an autobiography attributed to St. Clement – with his only authentic work, 1Corinthians, allowed to draw another unexpected conclusion. All these works are not only devoted to one main problem - the restoration of peace in the controversial Christian community, but also offer similar ways out of the crisis through brotherly love, solidarity and respect for the otherness of the fellow Christians. This may indicate either that the author of the Syrian apocrypha was inspired by the true Epistle of Clement to the Corinthians, or that the image of St. Clement, that developed in the early tradition, dictated the message of the pseudo-epigraph quite powerfully. Due to this consonance, the apocryphal work of the Syrian Ebionites did to some extent acquaint Slavic readers with the ideas of Clement of Rome, whose only authentic work was almost unknown in the Middle Ages.
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Molnar, Paul D. "Was Barth a pro-Nicene theologian? Reflections onNicaea and its legacy." Scottish Journal of Theology 64, no. 3 (June 29, 2011): 347–59. http://dx.doi.org/10.1017/s0036930611000160.

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If this very weighty and important book did nothing else than establish the fact for modern systematic theology that the trinitarian theology of the fourth century cannot be understood properly by dividing Eastern from Western theology with the usual statement that the former begins with the three persons and moves towards the divine unity while the latter begins with the divine unity and moves towards the three persons, then something truly significant would have been accomplished (Nicaea, pp. 52, 384). Why? Because then one would not be able to trace a supposed modalist tendency directly from Augustine through much Western theology to contemporary theologians such as Barth in order to argue for a view of God's triunity which actually could undermine the full divinity of each of the persons of the Trinity who in reality exist eternally as three persons, one being. Consider, for instance, the remark made by Ted Peters that ‘There is no inherent reason for assuming that the three persons have to be identical or equal in nature.’ If one studies the development of fourth-century trinitarian theology, I think one would find many reasons to insist that the three persons are in fact equal in nature, among which are that any other assertion would undermine the divinity of the Son, lead to some sort of subordinationism or adoptionism (what Barth called Ebionite christology), and would ultimately strip the Gospel of its saving power.
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Dissertations / Theses on the topic "Ebioniter"

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Lindvall, Mattias. "Den adopterade sonen? : Adoptionism hos Markus och i den tidiga kyrkan." Thesis, Uppsala universitet, Nya testamentets exegetik, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-412001.

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I denna uppsats behandlas Markusevangeliet 1:1-15. Dessa verser granskas textkritiskt genom en genomgång av grammatik och syntax jämföra olika översättningar samt utvärdera om en adoptionistisk kristologi kan utläsas. Sedan behandlas verserna utifrån receptionshistorisk metod för att undersöka om det fanns kretsar bland tidiga Kristustroende som fann stöd för en adoptionistisk läsning och förståelse av Markusevangeliets inledning, dvs. att denna läsning motiverade rörelserna att förstå detta som att utnämnandet av Jesus som Guds son skedde först vid dopet i Jordan och inte dessförinnan. Uppsatsen syftar också till att redogöra för ett par av dessa tidiga rörelser och undersöka om de kan ha läst och funnit kristologiskt stöd i Mark 1:1–15 samt att jämföra dessa tidiga rörelser och deras läsning av Mark 1:1–15.
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Van, Aarde A. G. (Andries G. ). "Die Kindheidsevangelie van Tomas as ’n heroïese mite van die God-kind Jesus in die konteks van die Ebionitiese vroeë Christendom (Afrikaans)." Thesis, 2005. http://hdl.handle.net/2263/27948.

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This investigation of the Infancy Gospel of Thomas focuses on the question why the author of this infancy gospel narrated the mighty deeds – either received as blessings or as curses – as though the child Jesus were an adult. A possibility is that the author could have been inspired by tales from antiquity in which the heroic deeds of gods, emperors and philosophers were projected to their infancy. The study purports that the answer to this question is rather to be found in the combination of myth interpretation and societal expectations with regard to children in a Hellenistic-Semitic context. The purpose of this study is to investigate the history of the Greek manuscripts and the translation history of the Infancy Gospel of Thomas as a second century infancy gospel, secondly to identify as the most authentic text the eleventh century version thereof in Codex Sinaiticus (Gr 453) and to translate it into Afrikaans. The study demonstrates that the most likely context within which this Greek manuscript of the Infancy Gospel of Thomas was communicated most significantly was Ebionite early Christianity. By identifying and examining quotations from and allusions to the Infancy Gospel of Thomas in works by the church fathers and by comparing the Greek expressions and phrases in the Greek manuscript in Codex Sinaiticus (Gr 453) with those of versions in other Greek manuscripts and early translations, a Gnostic tradition in the message can by ruled out, while Ebionite traditions can be confirmed. The child Jesus is depicted as interacting positively with his biological family which signifies salvation for other Israelites. Such salvation manifests in the identification and recognition of the child’s divinity by the Israelite teachers. The study argues that the Greek version of the Infancy Gospel of Thomas in Codex Sinaiticus (Gr 453) represents the genre of a discursive-biographical gospel type and as a result, the narrative and argumentative structure of this infancy gospel is of great importance. So too is the phenomenon that the narrative argument of the Infancy Gospel of Thomas is cast in the form of the ancient god-child myth. In this myth the child acts as if he were an adult. This adult-like behaviour of the child Jesus is not interpreted in an allegorically way. Rather, as myth, the message is interpreted in a tautegoric manner and explained in a social scientific way.
Thesis (DLitt (Greek))--University of Pretoria, 2006.
Ancient Languages
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Tarasenko, Olexandr. "Úzkost židovského světa v <> Epištole Jakuba v kontextu náboženských a politických konfliktů epochy Druhého chrámu." Doctoral thesis, 2017. http://www.nusl.cz/ntk/nusl-368455.

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This dissertation explores the value system held by the author of the Epistle of James. Most likely, this interesting Epistle of a former Galilean peasant is a collection of his sermons or discourses gathered and edited by one of his followers. The Epistle does not relate to any specific problems of concrete communities or persons and, therefore, it may be viewed as an encyclical letter. The author's main tone is: «you must act in this way and only this way». Therefore this document is a type of «halakhah», a literary form used by the sages of Israel before the Common Era. «Halakhah», as well as the Greek literary form paraenesis, does not imply any discussion of the material, but rather calls the readers to submission. The author of this «halakhic» encyclical shifts the attention of his readers from their realities to his idealistic world. He omits many aspects of Second-Temple-Period Jewish life, focusing his attention instead on the rules of spiritual life common for both Judeans and Christians. This focus explains why the Epistle has only two brief and indirect references to Jesus Christ, who as the hero surprisingly does not play a distinctive role. for several reasons the Messiah is replaced by famous characters from the Tanakh (i. e., Abraham, Rahab, Job, and Elijah) as being the best examples for...
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Books on the topic "Ebioniter"

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Häkkinen, Sakari. Köyhät kerettiläiset: Ebionit kirkkoisien teksteissä. Helsinki: Suomalainen Teologinen Kirjallisuusseura, 1999.

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2

Mead, G. R. S. The Ebionites And Gnosticm. Kessinger Publishing, LLC, 2006.

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3

Pick, Bernhard. The Gospel Of The Ebionites. Kessinger Publishing, LLC, 2006.

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4

The Gospel according to the Hebrews and the Gospel of the Ebionites. Oxford University Press, 2017.

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5

Otto, Jennifer. “One of our Predecessors”. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198820727.003.0004.

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Origen mentions Philo by name only three times in his surviving works. More often, he refers to Philo obliquely as “one of our predecessors” or, more literally, “one of those who came before us.” An analysis of Origen’s references to Philo in light of his usage of the terms Jew, Hebrew, Israel, and Ebionite in Contra Celsum and the Commentary on Matthew reveals Origen’s approval of Philo’s allegorical interpretations of biblical narratives. Yet on one occasion, Origen criticizes Philo for failing to interpret the commandments of the Jewish law “according to the spirit” rather than “according to the letter.” Origen charges Philo with committing the same error that he charges against Jews in general, namely, the failure to interpret and observe the commandments of the Mosaic law spiritually rather than literally.
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Book chapters on the topic "Ebioniter"

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Henne, Philippe. "L'evangile Des Ebionites Une Fausse Harmonie. Une Vraie Supercherie." In Peregrina Curiositas, 57–76. Göttingen: Vandenhoeck & Ruprecht, 1994. http://dx.doi.org/10.13109/9783666539299.57.

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"EBIONITES." In A Companion to Second-Century Christian Heretics, 247–78. BRILL, 2005. http://dx.doi.org/10.1163/9789047407867_010.

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Howard, George. "The Gospel of the Ebionites." In Religion (Vorkonstantinisches Christentum: Leben und Umwelt Jesu; Neues Testament; Kanonische Schriften und Apokryphen [Forts.]), edited by Wolfgang Haase. Berlin, Boston: De Gruyter, 1988. http://dx.doi.org/10.1515/9783110853988-015.

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Costa, José. "Early Islam as a Messianic Movement: A Non-Issue?" In Remapping Emergent Islam. Nieuwe Prinsengracht 89 1018 VR Amsterdam Nederland: Amsterdam University Press, 2020. http://dx.doi.org/10.5117/9789462988064_ch02.

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José Costa reminds us that, while the Qur’ān refers to Jesus as the ‘Messiah’, it never explains the meaning of the term. And if one leaves aside the ambiguous passages dealing with al-masīḥ, then the Messiah and messianism do not appear in the Qur’ān. This absence is all the more puzzling given that eschatology and apocalypticism do play an important role within it. Costa argues that the early layers of the Qur’ān contain a non-messianic eschatology, and the late layers a non-eschatological Messiah. The former may be related to a Jewish background, the latter connected to Ebionite Christology.
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"CHRISTOLOGY AND THE TRINITY: SOME DOGMATIC IMPLICATIONS OF BARTH’S REJECTION OF EBIONITE AND DOCETIC CHRISTOLOGY." In DIVINE FREEDOM AND THE DOCTRINE OF THE IMMANENT TRINITY. Bloomsbury Academic, 2017. http://dx.doi.org/10.5040/9780567675118.ch-002.

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"The Ebionites. Their Version of the Gospel of St Matthew. Other early Heretics who Used this Gospel." In Richard Simon Critical History of the Text of the New Testament, 75–79. BRILL, 2013. http://dx.doi.org/10.1163/9789004244214_009.

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