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Journal articles on the topic 'Ebioniter'

Author: Grafiati

Published: 4 June 2021

Last updated: 14 February 2022

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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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

Misiarczyk, Leszek. "Judeochrześcijanie w "Dialogu z Żydem Tryfonem" Justyna Męczennika." Vox Patrum 52, no. 1 (June 15, 2008): 661–76. http://dx.doi.org/10.31743/vp.8942.

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L’articolo presenta la descrizione dei giudeocristiani nel Dialogo eon Trifone di Giustino Martire. Come sappiamo, gli studi sul giudeocristianesimo condotti fino ad oggi hanno proposto 4 principali definizioni di ąuesto fenomeno: secondo la prima definizione genetico-etnica i giudeocristiani sarebbero da identificare eon i Giudei converititisi al cristianesimo; poi gli altri hanno proposto la definizione basata sul criterio dell’osservanza dove i giudeicristiani sarebbero tutti coloro che osservano le prescrizioni delle Legge di Mose pur essendo diventati cristiani; la terza definizione fa riferimento al sistema dottrinale, spesso eterodosso ed identificato eon gli Ebioniti e la quarta definizione proposta da J. Danielou definisce il giudeocristinesimo come una specifica forma mentis giudaica nella teologia cristiana antica. Nel 1998 S. Mimouni nel suo studio ha proposto una nuova definizione che, secondo lui, deve essere verificata in modo positive dalia maggiorana delle foni antiche e anche abbracciare i diversi criteri insieme come etnico, dottrinale e di osservanza. Analizando i testi dei Padri ha concluso che i giudeocristiani sono tutti coloro che etnicamente sono Giudei (tutti Padri), osservano la Legge di Mose (Epifanio, Girolamo) acccettano Gesu come il Messia e Figlio di Dio (Eusebio, Epifanio, Girolamo). Applicando questa definiznione al Dialogo di Giustino vediamo che i giudeocristiani per lui sono Giudei che hanno creduto nella messianicita di Gesu e continuano ad osservare alcune prescrizioni della Legge mosaica. L’Apologeta accetta la possibilita della salvezza etema per loro a condizione che non obblighino a questa osservana cosidetti etnocristiani. Per quanto riquarda l’elemento dottrinale distingue tra giudeocristiani ortodossi, come quelli che credeono in Gesu Messia e Figlio di Dio e eterodossi, cioe quelli che rifiutano la sua divinita pur credendo nella sua messianicita intesa pero in senso puramente umano.

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12

Dochhorn, Jan. "Andrew Gregory, Hg.: The Gospel According to the Hebrews and the Gospel of the Ebionites, Oxford Early Christian Gospel Texts, Oxford (Oxford University Press) 2017, 361 S., ISBN 978-0-19-928786-4, £ 120,–." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 24, no. 3 (December 1, 2020): 632–34. http://dx.doi.org/10.1515/zac-2020-0038.

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13

Paget, James Carleton. "The Gospel according to the Hebrews and the Gospel of the Ebionites. By Andrew Gregory. (Oxford Early Christian Gospel Texts.) Pp. xvi + 344 incl. 19 tables. Oxford–New York: Oxford University Press, 2017. £115. 978 0 19 928786 4." Journal of Ecclesiastical History 70, no. 1 (December 17, 2018): 137–40. http://dx.doi.org/10.1017/s0022046918001550.

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14

Lingelbach, John F. "First Century Christian Diversity." Socio-Historical Examination of Religion and Ministry, March 30, 2019, 11–20. http://dx.doi.org/10.33929/sherm.2019.vol1.no1.02.

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In light of Ken Howard’s recent “religion singularity” phenomenon, this article attempts to ascertain the nature of Christian diversity during the last seventy years of the first century (roughly 30 to 100 CE). It offers an examination of the two largest Christian movements that existed before the second century, as well as when those movements may have begun and the locations they most likely flourished. The article argues that the earliest Christian tradition was the one persecuted by the Apostle Paul and that later, two breakaway movements splintered off from this tradition: the Pauline and Ebionite movements. The paper concludes that during the first century, of these two splinter movements, the Pauline movement likely preceded that of the Ebionite movement, though they both flourished in many of the same locations. Of interest is the finding that all three Christian movements (the pre-Pauline tradition, Pauline, and Ebionite) flourished in Asia Minor, a cosmopolitan sub-continent which appears to have served as a geographic information nucleus through which diverse ideas easily proliferated.

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15

EDWARDS, JAMES R. "The Gospel of the Ebionites and the Gospel of Luke." New Testament Studies 48, no. 04 (October 2002). http://dx.doi.org/10.1017/s0028688502000346.

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16

Van Aarde, Andries G. "Die Griekse manuskrip van die Kindheidsevangelie van Tomas in Kodeks Sinaïtikus (Gr 453) vertaal in Afrikaans." HTS Teologiese Studies / Theological Studies 61, no. 1/2 (October 9, 2005). http://dx.doi.org/10.4102/hts.v61i1/2.452.

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The Greek manuscript of the Infancy Gospel of Thomas in Codex Sinaiticus (Gr 453) translated into AfrikaansFourteen Greek manuscripts and early translations exist of the Infancy Gospel of Thomas. The Greek version in Codex Sinaiticus (Gr 453) represents the most authentic version. The article shows that the reproduction of this Greek manuscript was made possible because of Constantin von Tischendorf’s collection of Greek manuscripts and a Latin translation. The aim of this article is to provide an Afrikaans translation of the Greek manuscript in Codex Sinaiticus (Gr 453) in order to purport further investigation into the redactional tendencies found in the manuscript. These tendencies are oriented by motifs in the Ebionite Gospels rather than in Gnosticism.

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17

DUYGU, Zafer. "HIRİSTİYANLIĞIN ERKEN YÜZYILLARINDAKİ İSA TEOLOJİSİ TARTIŞMALARINDA ‘DİNAMİK MONARŞİYANİST’ AKIMA ÖZGÜ ‘MONOTEİST’ KRİSTOLOJİ ve BUNUN ‘EBİONİT’ KRİSTOLOJİYLE MUKAYESESİ." Pamukkale University Journal of Social Sciences Institute, April 13, 2018, 329–43. http://dx.doi.org/10.30794/pausbed.414973.

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18

"THE GOSPEL ACCORDING TO THE HEBREWS AND THE GOSPEL OF THE EBIONITES. Edited by AndrewGregory. Oxford Early Christian Gospel Texts. Oxford: Oxford University Press, 2017. Pp. xvi + 344. Cloth, $170.00." Religious Studies Review 47, no. 1 (March 2021): 98. http://dx.doi.org/10.1111/rsr.15105.

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