1008:. However, unlike previous writings which comment on gentile and Jewish law, the Clementine literature goes further insofar as it holds the position that Jews do not need Jesus to attain salvation; in turn, gentiles do not need the Law of Moses either. Hence, the text endorses an ethnic separation between Jews and gentiles. The Homilies even say that a pagan might be saved through temperance and virtue (13.20.2). For the Clementine literature, Mosaic law has an ongoing validity despite what it believes to have been some partial level of corruption after it was composed. In addition, gentiles are subject to attacks by demons if they fail to follow gentile law as modelled off of the Decrees of the Apostles. Jesus, whose purpose was to save the gentiles, is himself said to confirm the Law, but also abrogate parts of it that were erroneously added. Beyond the stipulations of the Decree of the Apostles, it is also stipulated that one must wash after sexual intercourse and perhaps before prayer. Pigs and wine are associated with demons.
1072:, who in turn is the arch-villain of the novel. The view of these prophets is very high, as the sins they are described as having committed in the Old Testament are denied. More importantly, these prophets, who are called "the seven pillars of the world", are actually forms by which the pre-existent Jesus himself appeared. Jesus also appeared to these prophets. The Clementine literature also describes Jesus in a way that contrasts starkly with his portrayal in other extant sources. It says little of his life, crucifixion, resurrection, or Messianism. Jesus is frequently designated as the "True Prophet". And although the True Prophet is "full of divinity" and is the "son of God", he himself is not God "nor did he proclaim himself that he was God".
1104:: there is first a primordial chaos which, over time, solidified into an egg. As is with an egg, a creature began to grow inside, until at some point it broke open to produce a human that was both male and female (i.e. androgynous) named Phanetas. When Phanetas appeared, a light shone forth that resulted in "subsance, prudence, motion, and coition," and these in turn resulted in the creation of the heavens and the earth. In the first account, the description of the myth is attributed to Clement, who finds it to be ridiculous. In the second account, it is described in a serious manner by a "good pagan" named Nicetas.
1084:: God creates the heavens and the Earth; creates the firmament to divide the heavenly waters into the upper and lower waters; partitions the cosmos into one abode for angels and another abode for humans; creates a separation between dry land and the seas; then creates mountains, rivers, springs, and other structures to provide a suitable living space for humans; adorns the heavens with stars; creates the sun and moon to provide light and to follow one another; creates living things which culminates in the making of man. The
57:
2370:
716:
1266:
Homilies 12.25–33 is omitted, and instead of
Homilies 13, picks up at Recognitions 7.25–32 before resuming to Homilies 13.8.1. The editor not only mixed portions of the two texts, which were both available to him, but also at times summarized the text especially when differences existed between the accounts.
756:
and an account of how they became traveling companions, Peter's discourses, and finally
Clement's family history and eventual reunion with his family. To reflect the pseudonymous nature of the authorship, the author is sometimes referred to as Pseudo-Clement. In all likelihood, the original text went
1285:
also found their way into the
Octateuch of Clement which was translated into Syriac in the 7th century. Eastern Christian tradition was widely influenced by the Syriac version of this text. These Syriac manuscripts provide a witness to the text of the Pseudo-Clementines over half a millennium older
1424:
was the first
Christian novel; and yet it was a work that posed as one having been written by a disciple of St. Peter. Thus an original work posed as something else, and was in some sense a fraud that became a source for the Faust legend. From this point, Gaddis began to expand his work as a full
1088:
is said to be made of solid ice occupying the space between the Earth and the first heaven. Furthermore, the
Clementine literature describes the sun and moon as "indicators" insofar as they constitute signs (as opposed to causes) of the events to come on Earth. This coincides with the views of the
1265:
The Syriac recension combines text from the
Recognitions and Homilies: the first part corresponds to Recognitions 1–3, whereas the second part corresponds to Homilies 10–14, although into this second section the editor occasionally imports phrases and clauses from Recognitions 7. In addition,
1338:
can be corroborated in the
Clementine literature, such practices are also found in the Quran. Nevertheless, despite the congruences, the Quran is not to be framed within a notion of a Jewish Christianity but within broader late antique Christian discourses which encapsulated these ideas.
1359:
Both the
Clementine literature and the Quran forbid consumption of carrion (dead carcasses), animals eaten or mangled by other animals, and divided meat. The Quran appears to continue the trend found earlier in the Clementine literature of providing increasingly specific dietary
1351:
are created from fire. The
Clementine literature claims that there are various classes of angels and that the lowest class of them mixed with humans; upon doing so and becoming accustomed to their sinful lifestyles, they were transformed into fire and flesh
2456:
1587:
Mercer dictionary of the Bible - p161 ed. Watson E. Mills, Roger Aubrey
Bullard - 1990 "Hans Waitz recognized the parallel accounts in the two major pseudo-Clementines and postulated a "basic document" dated to the third
1024:
written in the early second century, where all prophets are incarnations of the same pre-existent Christ in different bodies, all bearing the same message, but again only the last of them being the Messiah. In turn, the
1217:
And now some have only the other day brought forward other wordy and lengthy compositions as being Clement's, containing dialogues of Peter and Appion, of which there is absolutely no mention in the ancients.
1425:
novel. He completed it in 1949. Evidence from Gaddis' collected letters indicates that he revised, expanded and worked to complete the draft almost continuously up to early 1954, when he submitted it to
1281:
from 373, and so it must predate this time as well. Another Syriac manuscript (Brit. Libr. Add. 14,609) containing an entirely independent translation of it then appears again in the 6th century. The
1131:
A treatise dealing with the question of whether Jesus should be understood as "the eternal Christ", and discusses his priestly and salvatory role (chs. 44–52). This contains material similar to the
1096:
The Clementine literature occasionally describes the cosmology of pagans. Two parallel episodes occur in the Recognitions, 10:17 and 10:30, which describes a myth analogous to the
992:
Gentile and Jewish law is an important focus of the Clementine literature. It sharpens the divide between the two forms of these laws as was earlier witnessed in the canonical
772:. The overlap between the two has been used to produce a provisional reconstruction of the Circuits of Peter. Respectively, the original titles for these two texts were the
1363:
Both propound the notion of purification, including maintaining ritual purity by abstaining from sex with a woman until after they complete their cycle of menstruation.
1188:
produced a translation of the text from Greek into Latin. For these reasons, the present consensus places these texts in the mid-fourth century, originating perhaps in
1273:
manuscript (Brit. Libr. Add. 12,150) containing substantial portions of the text already appears in 411. The Syriac translation of the Recognitions was also known to
1020:. The Recognitions also state that the heavenly pre-existent Jesus "took a Jewish body and was born among the Jews." This idea is likely to have originated from the
1016:
In the Homilies, all prophets are instantiations of the same pre-existent divine being, but in different bodies. Only the last one of these, Jesus, is the
1116:(chs. 27-71) differs from the form and content of the rest of the work and appears to involve the addition of at least three originally distinct works:
2523:
1394:. During the period in which Gaddis was writing the novel, he traveled to Mexico, Central America, and Europe. While in Spain in 1948, Gaddis read
2472:
882:, all followed by twenty numbered books. The books are each called a "Homily", but more accurately, they are theological-philosophical dialogues.
2429:
2225:
1846:
1796:
1769:
1724:
1536:
1252:
above mentioned has five quotations. It is apparently by an Arian of the beginning of the 5th century, possibly by a bishop called Maximus.
1032:
The prophets serve as an important conduit by which the Pseudo-Clementine describes its christology. In particular, seven prophets from the
2543:
2528:
788:
are thought to consist of a letter from Peter to James, lectures and debates of Peter, and James's testimony about the letters recipients.
699:
2380:
1080:
The Clementine literature speaks of cosmology, including in section 1.27–71 of the Syriac version. In so doing, it primarily follows the
1121:
2518:
1136:
2157:
973:
largely correspond in wording and content, and have a similar length and framework, there is material that is distinctive to both.
1366:
Despite their long list of purity laws, both remain silent on the question of circumcision. In addition, both texts only consider
1201:
provides an extensive overview of the literature on the date of these texts up until 1908, when the entry was originally written.
495:
2538:
2533:
1934:
1269:
The Syriac recension of the Clementine literature had already been composed in the early fifth century at the latest, as one
2548:
161:
2046:"Two Arabic epitomes of the Pseudo-Clementines. Texts of Sinai (MS. no. 508) and British Museum (MS. XXVIII, add. 9965)"
1484:
1441:
In 2014, F. Stanley Jones published an English translation of the Syriac recension of the Pseudo-Clementine literature.
984:
are two versions of an original and longer Clementine romance that largely covered the content in the extant versions.
780:. Both were composed in the fourth-century. In turn, there was plausibly a second-century document (referred to as the
2490:
2478:
641:
1985:
2027:
Bausi, Alessandro (2001). "San Clemente e le tradizioni clementine nella letteratura etiopica canonico-liturgica".
1438:
The Pseudo-Clementines (3rd–4th cen. AD). Trans. A. Roberts and J. Donaldson in Ante-Nicene Fathers, Eerdmans 1978.
1081:
636:
447:
1220:
1841:. Understanding the Bible and its world. London ; New York: T & T Clark International. pp. 48–49.
953:
manuscripts, one of which was written in the year 411. Fragments of the Clementine literature are also known in
1872:
Knowledge and Religious Authority in the Pseudo-Clementines: Situating the Recognitions in Fourth-century Syria
692:
601:
1764:. Cambridge studies in Christian doctrine. Cambridge ; New York: Cambridge University Press. p. 17.
1248:
in a letter to Rufinus mentions having himself translated a part or all, perhaps as an exercise in Greek. The
791:
Some believe that the original was lost due to the substantially greater popularity of its recensions in the
2495:
2407:
906:
2443:
An Ancient Jewish Christian Source on the History of Christianity. Pseudo-Clementine Recognitions 1.27 – 71
1885:
Reed, Annette Yoshiko (2008). ""Jewish Christianity" as Counter-history?: The Apostolic Past in Eusebius'
1335:
1132:
557:
500:
840:
2404:
2385:
2209:
1197:
1149:
911:
844:
624:
467:
460:
315:
244:
187:
179:
121:
2445:, SBL Texts and Translations 37, Christian Apocrypha Series 2 (Atlanta, GA: Scholars Press, 1995),1–38
2421:
2217:
993:
646:
363:
17:
962:
745:
721:
685:
661:
629:
480:
418:
146:
136:
91:
39:
2452:, Wissenschaftliche Untersuchungen zum Neuen Testament 2/213 (Tübingen: MohrSiebeck, 2006), 17–27
2286:
2182:
1663:"The Seven Pillars of the World: Ideal Figure Lists in the Christology of the Pseudo-Clementines"
1093:. Furthermore, Abraham is depicted as an astrologer who teaches astrology to the Egyptian kings.
958:
916:
836:
828:
784:
or "Preaching of Peter") that was used a source for the original Clementine literature text. The
761:
or Circuits of Peter; sometimes historians refer to it as the "Basic Writing" or "Grundschrift".
584:
519:
387:
375:
259:
131:
1388:
for seven years. He began it as a much shorter work, intended as an explicit parody of Goethe's
2553:
2457:"The Holders of the "Word of Truth": The Pharisees in Pseudo-Clementine Recognitions 1.27–71,"
2425:
2400:
2231:
2221:
2190:
2174:
1852:
1842:
1802:
1792:
1765:
1730:
1720:
1692:
1532:
1390:
1295:
1274:
1185:
922:
893:
824:
293:
278:
126:
81:
2438:
F. Stanley Jones, “The Pseudo-Clementines: A History of Research,” SCe 2 (1982): 1–33; 63–96.
1662:
2311:
2278:
2166:
2053:
1997:
1682:
1674:
1400:
1384:
1245:
1144:
1065:
1021:
892:), for which the original Greek has been lost but exists in a Latin translation produced by
820:
589:
288:
195:
2417:
The Syriac Clementine Recognitions and Homilies: The First Complete Translation of the Text
2299:
1004:(though they are not discussed in detail) whereas gentiles need to follow the teachings of
1331:
1270:
1181:
950:
938:
800:
749:
1529:
Introduction to the New Testament. Volume 2: History and literature of early Christianity
1302:. This translation is the primary strand by which the Recognitions have survived today.
1426:
1417:
1379:
804:
741:
671:
399:
368:
156:
2512:
2374:
514:
485:
1986:"Evaluating the Latin and Syriac Translations of the Pseudo-Clementine Recognitions"
1716:
Jewish-Christian interpretation of the Pentateuch in the Pseudo-Clementine homilies
1395:
1180:
between the second and fourth centuries. The earliest manuscripts, composed in the
997:
534:
202:
2415:
2352:
The Qur ͗ān's legal culture: the "Didascalia Apostolorum" as a point of departure
1069:
832:
753:
666:
567:
539:
529:
524:
404:
349:
249:
86:
76:
2057:
1678:
56:
2290:
2266:
2194:
2001:
1909:
1237:
1164:
may have contributed to the redactional history of the Clementine literature.
1157:
1097:
1026:
927:
711:
577:
562:
380:
332:
298:
234:
207:
166:
106:
71:
46:
2500:
2484:
2235:
2178:
1836:
1786:
1734:
1696:
799:. These were so popular that translations and recensions of them appeared in
2334:
The syriac Pseudo-Clementines: an early version of the first christian novel
1856:
1806:
1229:
1161:
1085:
715:
656:
619:
435:
344:
305:
283:
253:
224:
1895:
Antiquity in Antiquity: Jewish and Christian Pasts in the Greco-Roman World
1714:
1209:
The earliest witness to the Clementine literature is found in the works of
1029:
thought that the pre-existent Christ was the first angel, created by God.
1687:
1311:
1210:
812:
572:
101:
1036:
are repeatedly mentioned as ideal figures, whose authority is accepted:
2186:
1367:
1101:
1049:
1017:
651:
327:
310:
264:
141:
96:
2045:
1334:. Insofar as the Judeo-Christian group as described according to the
1315:
1090:
954:
901:
816:
116:
111:
2170:
2155:
Koenig, Peter William (1975). "Recognizing Gaddis' "Recognitions"".
2028:
1596:
1594:
2373: This article incorporates text from a publication now in the
2315:
2282:
900:
Quotations of the original are also available from the writings of
1344:
1327:
1299:
1189:
1125:
1061:
1057:
1053:
1041:
1033:
1005:
1001:
808:
764:
Though lost, the original survives in two recensions known as the
752:
to Christianity, his subsequent life and travels with the apostle
594:
507:
430:
151:
2325:
Fabula: Explorations into the Uses of Myth in Medieval Platonism
1348:
1045:
1037:
748:
or "novel" containing a fictitious account of the conversion of
219:
2479:
Ante-Nicene Christian Library, Vol. XVII, T & T Clark, 1852
1791:. Patristic studies. New York: Peter Lang. pp. 321–324.
1298:
also translated both texts of the Clementine literature into
2450:
Knowledge and Religious Authority in the Pseudo-Clementines
1068:(Homilies 2.23) is portrayed negatively as the teacher of
1498:
1496:
1494:
1326:
Holger Zellentin has studied the intertextuality of the
2496:
Sinai epitome of the Recognitions of Clement (Arabic)
2030:
Studi su Clemente Romano. Atti degli incontri di Roma
1330:
vis-a-vis the Clementine literature in the field of
1156:It is also possible that redactions on the part of
941:translation, which includes passages from both the
2473:Introductions and e-texts of Clementine literature
1893:". In Gardner, Gregg; Osterloh, Kevin Lee (eds.).
1485:"Clement of Rome and Pseudo-Clementine literature"
1142:A section which may correspond to material in the
1531:. New York Berlin: De Gruyter. pp. 211–212.
1172:Scholarly hypotheses have placed the date of the
2361:Law Beyond Israel: From the Bible to the Qur'an
2300:"Jewish Christianity and the Qurʾān (Part Two)"
2267:"Jewish Christianity and the Qurʾān (Part One)"
1762:The creativity of God: world, Eucharist, reason
1719:. Minneapolis: Fortress Press. pp. 84–86.
1064:. Other figures are not included. For example,
2477:The Clementine Homilies (English translation)
1838:An introduction to the New Testament Apocrypha
2343:The Qurʾān and the Bible: Text and Commentary
1195:An entry on the Clementine literature in the
693:
8:
855:Two versions of this romance have survived:
1667:Journal for the Study of the Pseudepigrapha
1100:in association with traditions attached to
1404:. Gaddis found the title for his novel in
1286:than the oldest extant Greek manuscripts.
700:
686:
29:
2502:Kitab al-Magall, or the Book of the Rolls
2142:
2130:
2118:
2094:
2082:
2070:
1686:
1600:
1563:
1408:, as Frazer noted that Goethe's plot for
2106:
1788:Early Christianity and ancient astrology
1112:A substantial part of the first book of
1456:
1370:incumbent on Jews, but not on gentiles.
1240:in 387 and 392 (On Galatians 1:18, and
976:It is now almost universally held that
949:(books 10–14), preserved in two Syriac
827:. Vernacular versions also appeared in
32:
27:Category of Christian religious romance
2504:- part of Arabic Clementine literature
1819:
1184:, are from the fifth century. In 406,
2248:
2014:
1971:
1959:
1947:
1830:
1828:
1747:
1708:
1706:
1648:
1636:
1624:
1612:
1575:
1551:
1514:
1502:
1463:
1416:, a third-century theological tract:
1228:Next we find the Clementines used by
7:
2389:. New York: Robert Appleton Company.
1478:
1476:
1474:
1472:
18:Clementine Recognitions and Homilies
2424:: Grave Distractions Publications.
2399:Johann Irmscher and Georg Strecker
937:also exist, and there is a partial
2485:Catholic Encyclopedia: Clementines
2460:Journal of Early Christian Studies
2379:Herbermann, Charles, ed. (1913). "
1137:First Epistle to the Thessalonians
945:(specifically books 1–3), and the
25:
1310:Translations were also made into
996:. Jews need to follow all of the
778:Recognitions of the Roman Clement
2489:Kaufmann Kohler article in 1911
2368:
1412:was derived from the Clementine
1294:C. 400, the monk and theologian
714:
496:Gnosticism and the New Testament
55:
2524:Ancient Christian controversies
2491:Jewish Encyclopedia: Clementina
2341:Reynolds, Gabriel Said (2018).
2304:Journal of Near Eastern Studies
2271:Journal of Near Eastern Studies
1874:. Mohr Siebeck. pp. 15–17.
1232:c. 360. They are quoted as the
1124:terminating with the coming of
2414:Gebhardt, Joseph Glen (2014).
1429:as a 480,000-word manuscript.
1:
2483:John Chapman article in 1904
2214:The Letters of William Gaddis
1661:Gieschen, Charles A. (1994).
1279:Commentary on the Diatessaron
2044:Gobillot, Geneviève (2014).
1897:. Mohr Siebeck. p. 180.
1012:Christology and prophetology
2544:Jewish Christian literature
2529:2nd-century Christian texts
1713:Carlson, Donald H. (2013).
642:Neoplatonism and Gnosticism
2570:
2363:. Oxford University Press.
2359:Zellentin, Holger (2022).
2350:Zellentin, Holger (2013).
2332:Jones, F. Stanley (2014).
2058:10.13109/9783666540165.213
1984:Jones, F. Stanley (1992).
1889:and the Pseudo-Clementine
1679:10.1177/095182079400001204
1082:Genesis creation narrative
933:Two later epitomes of the
738:Pseudo-Clementine Writings
637:Gnosticism in modern times
2519:Christian anti-Gnosticism
2002:10.1484/J.APOCRA.2.301265
1554:, p. 37, esp. n. 17.
732:(also referred to as the
2345:. Yale University Press.
2298:Crone, Patricia (2016).
2265:Crone, Patricia (2015).
2208:Gaddis, William (2013).
744:third-century Christian
602:Wisdom (personification)
2408:New Testament Apocrypha
2401:'The Pseudo-Clementines
2158:Contemporary Literature
2085:, p. 117, 123–124.
1870:Kelley, Nicole (2006).
1760:Davies, Oliver (2004).
1603:, p. 22–23, 91–92.
1527:Köster, Helmut (1995).
1483:Childers, Jeff (2011).
1283:Apostolic Constitutions
1205:Reception and influence
1174:Clementine Recognitions
1120:A creation account and
907:Apostolic Constitutions
886:Clementine Recognitions
770:Clementine Recognitions
657:Theosophy (Blavatskian)
1908:Chapman, John (1908).
1887:Ecclesiastical History
1336:Didascalia Apostolorum
1244:, 1:26). Around 408,
1226:
1221:Ecclesiastical History
1133:Epistle to the Hebrews
558:Apocalyptic literature
2539:Petrine-related books
2534:Christian terminology
2405:Wilhelm Schneemelcher
2386:Catholic Encyclopedia
2336:. Brepols Publishers.
1785:Hegedus, Tim (2007).
1215:
1198:Catholic Encyclopedia
1150:Epiphanius of Salamis
866:), consisting of the
730:Clementine literature
625:Esoteric Christianity
491:Clementine literature
468:List of Gnostic texts
188:List of Gnostic sects
2549:Ancient Greek novels
2422:Nashville, Tennessee
2218:Dalkey Archive Press
994:Acts of the Apostles
926:and the writings of
920:, and possibly, the
647:Perennial philosophy
273:Christian Gnosticism
2462:25.2 (2017) 171–200
2073:, p. 79, n. 4.
2050:Christian Apocrypha
1835:Lapham, F. (2003).
1108:Redactional history
963:Old Church Slavonic
860:Clementine Homilies
841:Early South English
766:Clementine Homilies
722:Christianity portal
662:Western esotericism
630:Christian theosophy
578:Paul and Gnosticism
501:Mandaean scriptures
481:Nag Hammadi library
419:Chinese Manichaeism
2455:Jonathan Bourgel,
2441:F. Stanley Jones,
2145:, p. 106–110.
2133:, p. 101–103.
1639:, p. 242–243.
1382:worked on writing
1354:Pseudo-Clementines
959:Classical Armenian
917:Chronicon Paschale
880:Epistle of Clement
878:) and finally the
837:Middle High German
734:Clementine Romance
585:Merkabah mysticism
563:Early Christianity
520:Cologne Mani-Codex
425:Islamic Gnosticism
413:Chinese Gnosticism
394:Persian Gnosticism
241:Samaritan Baptist
214:Judean / Israelite
2431:978-0-9908685-3-8
2227:978-1-56478-804-7
2033:. pp. 13–55.
1935:Adversus Haereses
1848:978-0-8264-6978-6
1798:978-0-8204-7257-7
1771:978-0-521-83117-8
1726:978-0-8006-9977-2
1538:978-3-11-014970-8
1343:According to the
1275:Ephrem the Syrian
1186:Tyrannius Rufinus
1122:history of Israel
1000:described in the
923:Cave of Treasures
894:Tyrannius Rufinus
710:
709:
162:World of Darkness
16:(Redirected from
2561:
2435:
2390:
2372:
2371:
2364:
2355:
2346:
2337:
2328:
2319:
2294:
2252:
2246:
2240:
2239:
2205:
2199:
2198:
2152:
2146:
2140:
2134:
2128:
2122:
2121:, p. 79–81.
2116:
2110:
2104:
2098:
2092:
2086:
2080:
2074:
2068:
2062:
2061:
2041:
2035:
2034:
2024:
2018:
2012:
2006:
2005:
1981:
1975:
1974:, p. 39–40.
1969:
1963:
1957:
1951:
1950:, p. 40–41.
1945:
1939:
1930:
1924:
1923:
1921:
1920:
1905:
1899:
1898:
1882:
1876:
1875:
1867:
1861:
1860:
1832:
1823:
1822:, p. 83–84.
1817:
1811:
1810:
1782:
1776:
1775:
1757:
1751:
1750:, p. 85–87.
1745:
1739:
1738:
1710:
1701:
1700:
1690:
1658:
1652:
1646:
1640:
1634:
1628:
1622:
1616:
1610:
1604:
1598:
1589:
1585:
1579:
1578:, p. 15–16.
1573:
1567:
1561:
1555:
1549:
1543:
1542:
1524:
1518:
1517:, p. 16–19.
1512:
1506:
1505:, p. 14–15.
1500:
1489:
1488:
1480:
1467:
1461:
1406:The Golden Bough
1401:The Golden Bough
1385:The Recognitions
1306:Arabic and Ge'ez
1305:
1250:Opus imperfectum
1246:Paulinus of Nola
1145:Ascents of James
1066:John the Baptist
1022:Book of Elchasai
868:Epistle of Peter
782:Kerygmata Petrou
724:
719:
718:
702:
695:
688:
590:Middle Platonism
196:Proto-Gnosticism
66:Gnostic concepts
59:
49:
43:
35:
30:
21:
2569:
2568:
2564:
2563:
2562:
2560:
2559:
2558:
2509:
2508:
2469:
2448:Nicole Kelley,
2432:
2413:
2396:
2394:Further reading
2378:
2369:
2358:
2354:. Mohr Siebeck.
2349:
2340:
2331:
2323:Dronke (1974).
2322:
2297:
2264:
2261:
2256:
2255:
2247:
2243:
2228:
2207:
2206:
2202:
2171:10.2307/1207784
2154:
2153:
2149:
2141:
2137:
2129:
2125:
2117:
2113:
2105:
2101:
2093:
2089:
2081:
2077:
2069:
2065:
2043:
2042:
2038:
2026:
2025:
2021:
2013:
2009:
1983:
1982:
1978:
1970:
1966:
1958:
1954:
1946:
1942:
1931:
1927:
1918:
1916:
1907:
1906:
1902:
1884:
1883:
1879:
1869:
1868:
1864:
1849:
1834:
1833:
1826:
1818:
1814:
1799:
1784:
1783:
1779:
1772:
1759:
1758:
1754:
1746:
1742:
1727:
1712:
1711:
1704:
1660:
1659:
1655:
1647:
1643:
1635:
1631:
1623:
1619:
1611:
1607:
1599:
1592:
1586:
1582:
1574:
1570:
1562:
1558:
1550:
1546:
1539:
1526:
1525:
1521:
1513:
1509:
1501:
1492:
1482:
1481:
1470:
1462:
1458:
1453:
1448:
1435:
1418:Clement of Rome
1377:
1332:Quranic studies
1324:
1308:
1292:
1271:Syriac language
1263:
1258:
1207:
1182:Syriac language
1170:
1110:
1078:
1014:
990:
951:British Library
853:
759:Periodoi Petrou
757:by the name of
750:Clement of Rome
720:
713:
706:
677:
676:
615:
607:
606:
553:
545:
544:
540:Codex Nasaraeus
472:
463:
453:
452:
322:Syrian-Egyptian
192:
183:
172:
171:
67:
50:
45:
44:
37:
33:
28:
23:
22:
15:
12:
11:
5:
2567:
2565:
2557:
2556:
2551:
2546:
2541:
2536:
2531:
2526:
2521:
2511:
2510:
2507:
2506:
2498:
2493:
2487:
2481:
2475:
2468:
2467:External links
2465:
2464:
2463:
2453:
2446:
2439:
2436:
2430:
2411:
2395:
2392:
2366:
2365:
2356:
2347:
2338:
2329:
2320:
2316:10.1086/684957
2295:
2291:10.1086/682212
2283:10.1086/682212
2277:(2): 225–253.
2260:
2257:
2254:
2253:
2241:
2226:
2200:
2147:
2143:Zellentin 2013
2135:
2131:Zellentin 2013
2123:
2119:Zellentin 2013
2111:
2109:, p. 863.
2099:
2095:Zellentin 2022
2087:
2083:Zellentin 2013
2075:
2071:Zellentin 2013
2063:
2036:
2019:
2007:
1976:
1964:
1952:
1940:
1925:
1900:
1877:
1862:
1847:
1824:
1812:
1797:
1777:
1770:
1752:
1740:
1725:
1702:
1653:
1641:
1629:
1627:, p. 242.
1617:
1605:
1601:Zellentin 2022
1590:
1580:
1568:
1564:Zellentin 2022
1556:
1544:
1537:
1519:
1507:
1490:
1468:
1455:
1454:
1452:
1449:
1447:
1444:
1443:
1442:
1439:
1434:
1431:
1427:Harcourt Brace
1380:William Gaddis
1376:
1373:
1372:
1371:
1364:
1361:
1357:
1323:
1320:
1307:
1304:
1291:
1288:
1262:
1259:
1257:
1254:
1206:
1203:
1169:
1166:
1154:
1153:
1140:
1129:
1109:
1106:
1089:church father
1077:
1074:
1013:
1010:
989:
986:
898:
897:
883:
852:
849:
726:
725:
708:
707:
705:
704:
697:
690:
682:
679:
678:
675:
674:
672:Rudolf Steiner
669:
664:
659:
654:
649:
644:
639:
634:
633:
632:
622:
616:
613:
612:
609:
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498:
493:
488:
483:
477:
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459:
458:
455:
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451:
450:
448:Modern schools
444:
443:
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438:
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410:
409:
408:
407:
396:
395:
391:
390:
385:
384:
383:
373:
372:
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369:Valentinianism
360:
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157:World of Light
154:
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144:
139:
134:
129:
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119:
114:
109:
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89:
84:
79:
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68:
65:
64:
61:
60:
52:
51:
36:
26:
24:
14:
13:
10:
9:
6:
4:
3:
2:
2566:
2555:
2552:
2550:
2547:
2545:
2542:
2540:
2537:
2535:
2532:
2530:
2527:
2525:
2522:
2520:
2517:
2516:
2514:
2505:
2503:
2499:
2497:
2494:
2492:
2488:
2486:
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2470:
2466:
2461:
2458:
2454:
2451:
2447:
2444:
2440:
2437:
2433:
2427:
2423:
2419:
2418:
2412:
2409:
2406:
2402:
2398:
2397:
2393:
2391:
2388:
2387:
2382:
2376:
2375:public domain
2362:
2357:
2353:
2348:
2344:
2339:
2335:
2330:
2326:
2321:
2317:
2313:
2309:
2305:
2301:
2296:
2292:
2288:
2284:
2280:
2276:
2272:
2268:
2263:
2262:
2258:
2250:
2245:
2242:
2237:
2233:
2229:
2223:
2219:
2215:
2211:
2210:Moore, Steven
2204:
2201:
2196:
2192:
2188:
2184:
2180:
2176:
2172:
2168:
2164:
2160:
2159:
2151:
2148:
2144:
2139:
2136:
2132:
2127:
2124:
2120:
2115:
2112:
2108:
2107:Reynolds 2018
2103:
2100:
2097:, p. 91.
2096:
2091:
2088:
2084:
2079:
2076:
2072:
2067:
2064:
2059:
2055:
2051:
2047:
2040:
2037:
2032:
2031:
2023:
2020:
2017:, p. 28.
2016:
2011:
2008:
2003:
1999:
1995:
1991:
1987:
1980:
1977:
1973:
1968:
1965:
1962:, p. 41.
1961:
1956:
1953:
1949:
1944:
1941:
1937:
1936:
1929:
1926:
1915:
1911:
1910:"Clementines"
1904:
1901:
1896:
1892:
1888:
1881:
1878:
1873:
1866:
1863:
1858:
1854:
1850:
1844:
1840:
1839:
1831:
1829:
1825:
1821:
1816:
1813:
1808:
1804:
1800:
1794:
1790:
1789:
1781:
1778:
1773:
1767:
1763:
1756:
1753:
1749:
1744:
1741:
1736:
1732:
1728:
1722:
1718:
1717:
1709:
1707:
1703:
1698:
1694:
1689:
1688:2027.42/68557
1684:
1680:
1676:
1673:(12): 47–82.
1672:
1668:
1664:
1657:
1654:
1651:, p. 15.
1650:
1645:
1642:
1638:
1633:
1630:
1626:
1621:
1618:
1615:, p. 32.
1614:
1609:
1606:
1602:
1597:
1595:
1591:
1584:
1581:
1577:
1572:
1569:
1566:, p. 90.
1565:
1560:
1557:
1553:
1548:
1545:
1540:
1534:
1530:
1523:
1520:
1516:
1511:
1508:
1504:
1499:
1497:
1495:
1491:
1486:
1479:
1477:
1475:
1473:
1469:
1466:, p. 13.
1465:
1460:
1457:
1450:
1445:
1440:
1437:
1436:
1432:
1430:
1428:
1423:
1419:
1415:
1411:
1407:
1403:
1402:
1397:
1393:
1392:
1387:
1386:
1381:
1374:
1369:
1365:
1362:
1360:restrictions.
1358:
1355:
1350:
1346:
1342:
1341:
1340:
1337:
1333:
1329:
1321:
1319:
1317:
1313:
1303:
1301:
1297:
1289:
1287:
1284:
1280:
1276:
1272:
1267:
1260:
1255:
1253:
1251:
1247:
1243:
1239:
1235:
1231:
1225:
1223:
1222:
1214:
1212:
1204:
1202:
1200:
1199:
1193:
1191:
1187:
1183:
1179:
1175:
1167:
1165:
1163:
1159:
1152:(chs. 53–71).
1151:
1148:according to
1147:
1146:
1141:
1138:
1134:
1130:
1128:(chs. 27–42).
1127:
1123:
1119:
1118:
1117:
1115:
1107:
1105:
1103:
1099:
1094:
1092:
1087:
1083:
1075:
1073:
1071:
1067:
1063:
1059:
1055:
1051:
1047:
1043:
1039:
1035:
1030:
1028:
1023:
1019:
1011:
1009:
1007:
1003:
999:
995:
987:
985:
983:
979:
974:
972:
968:
964:
960:
956:
952:
948:
944:
940:
936:
931:
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924:
919:
918:
913:
909:
908:
903:
895:
891:
887:
884:
881:
877:
873:
869:
865:
861:
858:
857:
856:
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848:
846:
842:
838:
834:
830:
826:
822:
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802:
798:
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789:
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779:
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771:
767:
762:
760:
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751:
747:
743:
739:
735:
731:
723:
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712:
703:
698:
696:
691:
689:
684:
683:
681:
680:
673:
670:
668:
665:
663:
660:
658:
655:
653:
650:
648:
645:
643:
640:
638:
635:
631:
628:
627:
626:
623:
621:
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617:
611:
610:
603:
600:
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592:
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588:
586:
583:
579:
576:
574:
571:
569:
566:
565:
564:
561:
559:
556:
555:
552:Influenced by
549:
548:
541:
538:
536:
533:
531:
528:
526:
523:
521:
518:
516:
515:Codex Tchacos
513:
512:
509:
506:
505:
502:
499:
497:
494:
492:
489:
487:
486:Pseudo-Abdias
484:
482:
479:
478:
474:
473:
469:
466:
465:
462:
457:
456:
449:
446:
445:
441:
440:
437:
434:
432:
429:
428:
424:
423:
420:
417:
416:
412:
411:
406:
403:
402:
401:
398:
397:
393:
392:
389:
386:
382:
379:
378:
377:
374:
370:
367:
366:
365:
362:
361:
357:
356:
351:
348:
347:
346:
343:
342:
338:
337:
334:
331:
329:
326:
325:
321:
320:
317:
314:
312:
309:
307:
304:
300:
297:
296:
295:
292:
290:
287:
285:
282:
280:
277:
276:
272:
271:
266:
263:
261:
258:
255:
251:
248:
246:
243:
242:
240:
236:
233:
232:
230:
226:
223:
222:
221:
218:
217:
213:
212:
209:
206:
204:
201:
200:
197:
194:
193:
189:
186:
185:
181:
180:Gnostic sects
176:
175:
168:
165:
163:
160:
158:
155:
153:
150:
148:
145:
143:
140:
138:
135:
133:
130:
128:
125:
123:
120:
118:
115:
113:
110:
108:
105:
103:
100:
98:
95:
93:
90:
88:
85:
83:
80:
78:
75:
73:
70:
69:
63:
62:
58:
54:
53:
48:
41:
31:
19:
2501:
2459:
2449:
2442:
2416:
2384:
2367:
2360:
2351:
2342:
2333:
2324:
2307:
2303:
2274:
2270:
2244:
2213:
2203:
2165:(1): 61–72.
2162:
2156:
2150:
2138:
2126:
2114:
2102:
2090:
2078:
2066:
2049:
2039:
2029:
2022:
2010:
1993:
1989:
1979:
1967:
1955:
1943:
1933:
1932:Epiphanius,
1928:
1917:. Retrieved
1913:
1903:
1894:
1890:
1886:
1880:
1871:
1865:
1837:
1815:
1787:
1780:
1761:
1755:
1743:
1715:
1670:
1666:
1656:
1644:
1632:
1620:
1608:
1583:
1571:
1559:
1547:
1528:
1522:
1510:
1459:
1422:Recognitions
1421:
1414:Recognitions
1413:
1409:
1405:
1399:
1396:James Frazer
1389:
1383:
1378:
1375:Modern times
1353:
1325:
1309:
1293:
1282:
1278:
1268:
1264:
1256:Translations
1249:
1241:
1233:
1227:
1219:
1216:
1208:
1196:
1194:
1177:
1173:
1171:
1155:
1143:
1113:
1111:
1095:
1079:
1031:
1015:
998:Law of Moses
991:
981:
977:
975:
970:
966:
946:
943:Recognitions
942:
934:
932:
921:
915:
905:
899:
889:
885:
879:
876:Contestation
875:
871:
867:
863:
859:
854:
845:Anglo-Norman
797:Recognitions
796:
792:
790:
785:
781:
777:
773:
769:
765:
763:
758:
742:late antique
737:
733:
729:
727:
614:Influence on
535:Berlin Codex
490:
182:and founders
2381:Clementines
2310:(1): 1–21.
1996:: 237–257.
1820:Dronke 1974
1242:Adv. Jovin.
1070:Simon Magus
1027:Elchasaites
833:Old Swedish
667:Rene Guenon
568:Christology
530:Bruce Codex
525:Askew Codex
405:Manichaeism
350:Basilideans
339:Alexandrian
250:Simon Magus
87:Anima mundi
77:Adam pagria
2513:Categories
2249:Jones 2014
2195:5845908745
2015:Jones 2014
1972:Jones 2014
1960:Jones 2014
1948:Jones 2014
1919:2024-03-12
1914:New Advent
1748:Jones 2014
1649:Crone 2016
1637:Crone 2015
1625:Crone 2015
1613:Jones 2014
1576:Jones 2014
1552:Jones 2014
1515:Jones 2014
1503:Jones 2014
1464:Jones 2014
1446:References
1238:St. Jerome
1098:cosmic egg
928:Lactantius
912:Epiphanius
872:Adjuration
461:Scriptures
381:Marcosians
364:Valentinus
333:Sethianism
316:Saturninus
299:Marcionism
235:Elkasaites
208:Thomasines
167:Yaldabaoth
107:Five Seals
72:Adam kasia
47:Gnosticism
2236:783163534
2179:0010-7484
1990:Apocrypha
1938:, xxx, 15
1735:837147325
1697:0951-8207
1451:Citations
1230:Ebionites
1162:Ebionites
1086:firmament
1076:Cosmology
965:. Though
829:Icelandic
774:Klementia
620:Carl Jung
436:Nusayrism
345:Basilides
306:Nicolaism
284:Cerinthus
254:Simonians
245:Dositheos
225:Mandaeism
203:Maghāriya
2554:Barnabas
2327:. Brill.
1891:Homilies
1857:53501284
1807:56672312
1588:century"
1433:Editions
1356:, 8:13).
1211:Eusebius
1178:Homilies
1158:Gnostics
1135:and the
947:Homilies
935:Homilies
851:Overview
825:Georgian
821:Slavonic
813:Ethiopic
793:Homilies
776:and the
768:and the
573:Docetism
388:Florinus
260:Menander
122:Luminary
102:Demiurge
40:a series
38:Part of
2377::
2259:Sources
2212:(ed.).
2187:1207784
2052:: 213.
1368:Shabbat
1296:Rufinus
1277:in his
1234:Periodi
1102:Orpheus
1050:Abraham
1018:Messiah
896:in 406.
786:Kerygma
746:romance
740:) is a
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328:Ophites
311:Perates
294:Marcion
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265:Quqites
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147:Sophia
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1345:Quran
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1300:Latin
1290:Latin
1190:Syria
1126:Jesus
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1054:Isaac
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1006:Jesus
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809:Latin
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475:Texts
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2426:ISBN
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2175:ISSN
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