"Jewish Christianity Revisited : The Jewish Christian Background of the First Apocalypse of James (NHC V, 3 ; AMC 2)" in La croisée des chemins revisitée: quand l’Église et la Synagogue se sont-elles distinguées? (ed. S.C. Mimouni and B. Pouderon, Paris: Cerf, 2012) 321-337 (original) (raw)
The Jewish Apocalyptic Heritage in Early Christianity
Vigiliae Christianae, 1998
Contents PREFACE XI CHAPTER ONE: INTRODUCTION by Williarn Adler Jewish Apocalypses in Christian Settings 1 The Christian Use of the Jewish Apocalyptic Tradition 2 Approaches to the Question 2 P. Vielhauer and Early Christian 'Apocalyptic' 3 Early Christianity as the Bearer of the Jewish Apocalyptic Tradition 5 Scope and Method of the Present Study 7 Early Christian Perceptions of the Jewish Apocalypses Liturgy 154 Literary Continuities Between Jewish Apocalypses and Gnostic Texts 155 Conclusions 161 Egyptian Apocalypticism (2): Millemialist Groups and Holy Men 163 Apocalyptic Movements in the Third Century 164 Apocalypses and Sectarianism in the Fourth Century 170 Anchoritic Charisma, Third through Fifth Centuries 174 Visions I76 Names and Avatars of the 'Saints' I81
(Texts and Studies in Eastern Christianity; XXI), Postscript by Hartmut Leppin., 2021
The studies composing this book are written by twenty nine scholars from USA, Switzerland, Sweden, Russia, Netherlands, Italy, Israel, Great Britain, Germany, France, Belgium and Armenia. They explore the transmission of apocrypha in Ethiopia, Egypt, the Holy Land, Syria, Iran, Armenia, Asia Minor, the Balkans, the Slavic world and Italy. Frequently rejected by Churches, apocryphal texts and legends had their own process of development, often becoming a medium of literary, artistic and ritual elaboration. Apocrypha also inspired esoteric thinking. Kindred apocryphal themes can be observed in Judaism since Late Antiquity. The book investigates the common roots of such traditions, as well as the interactions of Judaism and Christianity with Mystery cults and with the religions of Iran. Dissenting groups, such as the Samaritans, the followers of John the Baptist and the mediæval dualists, are also considered. Local adaptations of Biblical stories reveal the interests of the narrators, the painters and their intended audiences, which often conceived of themselves as living not in a post-Biblical era, but in direct continuity with Biblical heroes. Reviews: P. Lanfranchi, in Rivista di Storia e Letteratura Religiosa 58/1 (2022), 139-42; M.H. Sellew, in Church History. Studies in Christianity and Culture 92/2 (2023), 417-19; Network for the Study of Esotericism in Antiquity (17.06.2021).