Vigiliae Christianae

Spät, Eszter

doi: 10.1163/157007204772812313pmid: N/A

AbstractThis paper aims to prove that the biography of Mani in the Acta Archelae of Hegemonius, which contains a great number of completely fictitious elements, was in fact drawn up on the file of Simon Magus, pater omnium haereticorum, using the works of heresiologists and the apocryphal acts, especially the Pseudo-Clementine Recognitiones, as a model and source. There are a great number of elements in this Vita Manis that bear a strong resemblance to the well known motives of Simon's life. Projecting Simon's life over that of Mani serves as tool to reinforce the image of Mani that Hegemonius tried to convey: that of just another 'run of the mill' heretic, one in the long line of the disciples of Simon, and a fraud and devoid of any originality.

Harrison, J.R.

doi: 10.1163/157007204772812322pmid: N/A

AbstractIt is an irony of history that by late antiquity Paul had become the authority figure he never was during his lifetime. However, by the subapostolic and patristic periods Paul's apostolic authority was no longer considered quite so controversial. From 200 AD onwards Paul's letters were regularly cited alongside the Gospels and the Old Testament as 'Scripture'. It is therefore no surprise that the premier apocalyptic theologian of the New Testament would spawn several apocalyptic imitators. Two 'Apocalypses of Paul' have come down to us from antiquity, one gnostic, the other Christian. After discussing each work, the article asks to what extent the historical Paul would have agreed with these later works written in his name. The article will demonstrate how differing ecclesiastical traditions appropriated Paul for their own theological and social agendas instead of allowing the apostle to the Gentiles to speak to his first-century context

Roukema, Riemer

doi: 10.1163/157007204772812331pmid: N/A

AbstractFor modern readers the parable of the Good Samaritan clearly has an ethical meaning. Although in ancient Christianity this tenor was not fully neglected, the parable was usually interpreted allegorically, the Samaritan being seen as Christ the Saviour of sinners, who had been robbed by the devil. The present article gives a survey of the various interpretations and elaborations of Irenaeus, Clement of Alexandria, an anonymous presbyter, Origen, Gregory Thaumaturgus, the Gospel of Philip, Ambrose, Augustine, and Ephrem the Syrian. It concludes with some remarks on Christian charity in the first centuries C.E. which may in part have provided the hermeneutical context of the allegorization of the parable. It is argued that before Christians were ready to identify themselves with the Samaritan, they first, before their conversion, had identified themselves with the wounded man helped by the Samaritan, who was represented by other Christians.

doi: 10.1163/157007204772812340pmid: N/A

doi: 10.1163/157007204772812359pmid: N/A