This volume completes the only modern translation of the whole of Epiphanius' description and refutation of heresies. It deals with the Trinity, the Person of Christ, monasticism and other vital fourth century concerns, and is a participant's account of the period.
Book I of Epiphanius' "Panarion" or "Medicine Chest" describes the Gnostic and Jewish Christian groups known to him and gives refutations of their teachings. It deals with materials also found inNag Hammadi and other Gnostic documents.
Epiphanius, bishop of Salamis on Cyprus from about 367 until 402, was a witness to and participant in the troubled era after the Council of Nicaea. His Panarion, or "Medicine Chest," is an historical encyclopedia of ideas and movements he considered heretical, and of the replies Christians ought to make to them. Book II and III deal with the Trinity, the Person of Christ, the divinity and personality of the Holy Spirit, Manichaeism, penance, matrimony and celibacy, monastic regulations, the Christian Calendar, all hotly contested topics in the fourth century. Book I, issued by Brill in 1987, concerns Gnosticism and Jewish Christianity. Together, the two volumes are the only complete translation of the Panarion in a modern language.
Papers presented at the Twelfth International Conference on Patristic Studies held in Oxford 1995 (see also Studia Patristica 29, 30, 31 and 33). The successive sets of Studia Patristica contain papers delivered at the International Conferences on Patristic Studies, which meet for a week once every four years in Oxford; they are held under the aegis of the Theology Faculty of the University. Members of these conferences come from all over the world and most offer papers. These range over the whole field, both East and West, from the second century to a section on the Nachleben of the Fathers. The majority are short papers dealing with some small and manageable point; they raise and sometimes resolve questions about the authenticity of documents, dates of events, and such like, and some unveil new texts. The smaller number of longer papers put such matters into context and indicate wider trends. The whole reflects the state of Patristic scholarship and demonstrates the vigour and popularity of the subject.
This volume is both an essay in Gnostic poetics and a study in the history of early Christian appropriation of ancient philosophy. The object of study is the cosmological model of the Apocryphon of John, a first-hand and fully narrated version of the Gnostic myth. The author examines his target text against a complex background of religious and philosophical systems, literary theories, and rhetorical techniques of the period, and argues that the world model of the Apocryphon of John is inseparable from the epistemological, theological, and aesthetic debates within contemporary Platonism. Poetics of the Gnostic Universe also discusses the composition and narrative logic of the Apocryphon of John, explores its revisionist attitude towards various literary models (Plato’s Timaeus, Wisdom literature, Genesis), and analyzes its peculiar discursive strategy of conjoining seemingly disconnected symbolic ‘codes’ while describing the derivation of a multi-layered universe from a single transcendent source.
This collection of twenty-seven studies by colleagues, students, and friends of Prof. Dr. Hans-Martin Schenke honors his many contributions to the study of Gnosticism and related religious phenomena in Antiquity, Coptic language and literature, and the New Testament.
Taking as their common subject the key early Christian anti-Manichaean work, the Acts of Archelaus (Acta Archelai), the contributors to this volume offer a systematic exploration of what the text has to tell us about inter-religious contact, conflict, and comprehension at a crucial moment in religious history: the encounter between Christianity and Manichaeism along the political and cultural frontier zone of West Asia in the early fourth century CE. The contributions examine the text's structure, apologetic and polemical strategies, and possible sources, and through these analyses challenge received notions of ‘orthodoxy’ and ‘heresy’ in the mutual construction of identity that took place between these two claimants to the Christian heritage.