The Religious Revolution of Early Christianitiy

(1)

(2)

Wissenschaftliche Untersuchungen zum Neuen Testament

Herausgegeben von Martin Hengel und Otfried Hofius

112

ARTI BUS

(3)

(4)

Guy G. Stroumsa

Barbarian Philosophy

The Religious Revolution of Early Christianitiy

Mohr Siebeck

(5)

GUY G. STROUMSA. born 1948; 1969 B.A. Hebrew University of Jerusalem: 1978 Ph.D. Harvard University; since 1991 Martin Buber Professor of Comparative Religion at the Hebrew Univer- sity of Jerusalem.

Die Deutsche Bibliothek - CIP-Einheitsaufnahme Strûmzâ, Gai' G.:

Barbarian philosophy : the religious revolution of early Christianity / Guy G. Stroumsa. - Tübingen : Mohr Siebeck, 1999

(Wissenschaftliche Untersuchungen zum Neuen Testament ; 112) I S B N 3 - 1 6 - 1 4 7 1 0 5 - 9

This book may not be reproduced, in whole or in part, in any form (beyond that permitted by copyright law) without the publisher's written permission. The applies particularly to repro- ductions, translations, microfilms and storage and processing in electronic systems.

The book was typeset by Guide-Druck in Tübingen using Times typeface, printed by Guide- Druck in Tübingen on non-aging paper from Papierfabrik Niefern and bound by Heinr. Koch in Tübingen.

Printed in Germany.

ISSN 0512-1604

978-3-16-157466-5 Unveränderte eBook-Ausgabe 2019

(6)

ForShaulShaked

and R.J. Zwi Werblowsky

and in memory

of Shlomo Pines

(7)

(8)

Acknowledgments

Most chapters in this book have been written over the last few years, and reflect problems and questions that I have been tackling with the help of many friends and colleagues, both formally and informally. Invitations to speak on a given theme, in Israel, in Europe and in the United States, have often provided the im- petus for presenting ideas. Versions of various chapters were presented at the Is- rael National Academy of Sciences and Humanities, and at the universities of Cambridge, Utrecht, Bologna, Pisa, Turin, Frankfurt, Tiibingen, Heidelberg, Princeton, Chicago, Virginia, and the Free University in Berlin, at the Ecole Pratique des Hautes Etudes (Paris), and at various conferences and workshops.

The Department of Comparative Religion at the Hebrew University of Jeru- salem has been my institutional home for the last twenty years. Its congenial at- mosphere, and the intensive exchange of ideas with colleagues from various fields in the university, has provided an intellectual environment for which I am grateful. Over the years, almost daily contacts with David Satran and David Shulman have led to the finding of rather unexpected links between the Greek and Latin Fathers and Tamil and Telugu poets.

Thirty years ago, I was privileged to meet three impressive scholars and re- markable persons, who encouraged a highly underqualified and underprepared student to swim in high and turbulent waters. I have neither learned to crawl in style, nor ever reached shore, but I still enjoy the effort. The dedication of this book acknowledges my thanks for their trust and friendship. It does not repay my debt.

During the last few years, a research project on "Religious Anthropology and its Transformations in the Ancient and Late Antique Near East," undertaken together with Jan Assmann of Heidelberg University, and funded by the Ger- many-Israel Foundation for Scientific Research (GIF), has provided a stimulat- ing context for a comparative study of the anthropological transformations pre- cipitated by Early Christianity. I wish to thank, together with Jan Assmann, our collaborators in this enterprise, Serge Ruzer and Brouria Biton-Ashkelony (both of the Department of Comparative Religion at the Hebrew University of Jerusalem), and Robert Meyer (of the Institut für Ägyptologie, Heidelberg).

Thanks are also due, for their invitations, suggestions, answers to queries, and

fruitful discussions, to many people. Among them, I must mention at least Jean

Robert Armogathe, Albert Baumgarten, Rémi Brague, Hans Dieter Betz, Hu-

(11)

X Acknowledgments

bert Cancik, Hildegard Cancik-Lindemaier, Harold Drake, Giovanni Filoramo, Cristiano Grottanelli, Ithamar Gruenwald, Moshe Halbertal, Pieter van der Horst, Moshe Idel, Maurice Olender, Evelyne Patlagean, Lorenzo Perrone, Arieh Kofsky, Mark Silk, and Laurence Vianés.

I am grateful to Ms. Alifa Saadya, who edited the final text with wisdom and alacrity, and to Ms. Ronit Nikolsky for readily agreeing to compile the indices despite her many other duties.

I should als like to thank Mr. Georg Siebeck and Professor Martin Hengel, for inviting me to publish this book in WUNT, as well as Mr. Matthias Spitzner, for the high quality and impressive celerity of the production process.

As always, Sarah Stroumsa has been an incorruptible censor. Without her, this book would not only have been longer and illegible. It would not have been.

Guy G. Stroumsa Jerusalem, November 1998

(12)

List of Abbreviations

An Bol Analecta Bollandiana

ANRW Aufstieg und Niedergang der Römischen Welt ARW Archiv für Religionswissenschaft

BZNW Beihefte der Zeitschrift für Neutestamentliche Wissenschaft CBQ Catholic Biblical Quarterly

CG Cairoensis Gnosticus CMC Cologne Mani Codex CR Classical Review

CRINT Compendium Rerum Iudaicarum ad Novum Testamentum DACL Dictionnaire d'Archéologie Chrétienne et de Liturgie DOP Dumbarton Oaks Papers

DS Dictionnaire de Spiritualité

ED NT Exegetical Dictionary of the New Testament EEC Encyclopedia of the Early Church El Encyclopedia of Islam (2nd ed.) EJ Encyclopedia Judaica ER Encyclopedia of Religion HLB Harvard Library Bulletin

HrwG Handbuch religionswissentschaftlicher Grundbegriffe HSCP Harvard Studies in Classical Philology

HTR Harvard Theological Review HUCA Hebrew Union College Annual IEJ Israel Exploration Journal

JAC Jahrbuch für Antike und Christentum JAOS Journal of the American Oriental Society JBL Journal of Biblical Literature

JEH Journal of Ecclesiastical History JES Journal of Ecumenical Studies JHS Journal of Hellenic Studies JJS Journal of Jewish Studies JNES Journal of Near Eastern Studies JR Journal of Religion

JRS Journal of Roman Studies

JSAI Jerusalem Studies in Arabic and Islam JSSR Journal for the Scientific Study of Religion JTS Journal of Theological Studies

LCL Loeb Classical Library NHC Nag Hammadi Codex NHS Nag Hammadi Studies

NT Novum Testamentum

NTS New Testament Studies PG Patrologia Graeca PGM Papyri Graecae Magicae

(13)

XII List of Abbreviations PL Patrologia Latina

P O Patrologia Orientalis PS Patrologia Syriaca

PW Pauly-Wissowa Realenzyklopädie der klassischen Wissenschaften RAC Reallexikon für Antike und Christentum

RB Revue Biblique

REA Revue des Etudes Augustiniennes REJ Revue des Etudes Juives

REL Revue des Etudes Latines

RGG Religion in Geschichte und Gegenwart RHR Revue de l'Histoire des Religions RMM Revue de Métaphysique et de Morale ROC Revue de l'Orient Chrétien

RSPT Revue des Sciences Philosophiques et Théologiques RSR Recherches de Sciences Religieuses

S H R Studies in the History of Religions

TDNT Theological Dictionary of the New Testament TDOT Theological Dictionary of the Old Testament TRE Theologische Realenzyklopädie

T U G A L Texte und Untersuchungen zur Geschichte der Altchristlichen Literatur VG Vigiliae Christianae

VT Vetus Testamentum YCS Yale Classical Studies

ZDMG Zeitschrift der Deutschen Morgenländischen Gesellschaft ZfR Zeitschrift für Religionswissenschaft

ZPE Zeitschrift filr Papyrologie und Epigraphik

(14)

Introduction

Early Christianity as Religious Revolution

... one should say that which appears to be plausible, looking upon the readiness to do so as evidence of modesty rather than of temerity, pro- vided that one rests content with but a little success in matters that cause us great perplexity.

Aristotle, De Caelo II.12.291b 24ff.

For a number of years, I have sought to tackle from various angles the complex transformation of religion in the R o m a n Empire, from approximately the first to the fourth centuries, or, if one wishes, from the revolution of Paul to that of Constantine. To be sure, these two revolutions are quite different, but both deal with the nature and status of religion, and both define, or redefine, a new religion, of a new kind: Christianity. For the historian of religious phenomena, it makes sense to study them together. Quite consciously, then, this volume opts for the longue durée. What this approach loses in detailed analysis of the spe- cific differences between the different stages, situations, texts, and tendencies, I hope it will gain in contextual vision of the major transformations that I seek to detect.

From the first to at least the fifth century, Early Christianity represents an ex- tremely complex set of religious phenomena. In recent years, it has become common practice to speak, in the plural, of early Christianities, as a convenient way to emphasize this complexity. The sources are written in many different lan- guages, and stem from various cultural and religious backgrounds. Their baffling richness, combined with various theoretical difficulties, concur in complicating the scholar's task. Rather than attempting a grand synthesis, I have preferred to tackle different but related problems, aspects of what I call the religious revolution of early Christianity. In so doing, however, I have constantly kept in mind my overall goal of understanding better a major transformation in the religious history of humankind and its mechanism. The student of ancient cultures and societies must attempt to decipher their internal logic, or grammar, to crack their code, as it were. If this can be done at all, it is through a process of trial and error.

I have sought to approach early Christianity from as many different angles as

(15)

2 Early Christianity as Religious Revolution

possible. In a sense, this process may be compared to a kaleidoscope, where a different but somewhat similar structure obtains from the same materials, each time one turns the lenses.

In a world which valued most ancestral traditions, patriot nomoi, the basic intuitions and assumptions of Christianity were novel to Jews and gentiles alike.

The religious revolution that it launched was not limited to the birth of new theological concepts, such as the (single) Incarnation or Trinitarianism, previously unknown to both Jews and gentiles. Powerful as these religious ideas may be, their greatest impact lies in their anthropological or psychological implications.

A different theology entails not only a new conception of the Divinity, but also a new anthropology, a fresh perception of the human person, of its components and of its unity. New theological ideas, moreover, also have the power to trans- form, sometimes in radical fashion, conceptions of society and attitudes to outsiders. My approach throughout remains that of the historian of religious ideas.

Rather than focusing on their social context, this inquiry attempts to locate and emphasize the paramount power of concepts, beliefs, and theologoumena.

There are four main parts to the present volume, which seek to understand (1) the radical nature of some of the early Christian beliefs and their dialectical transformations in the first centuries, (2) attitudes to the other and the growth of intolerance in late antiquity, (3) the birth and development of new anthropological conceptions, and (4) the extreme character of dualist trends, the role of which can be compared to "a revolution within the revolution."

Part /, Radical religion, seeks to delineate the new and radical character of early Christianity, from its beginnings as religio illicita to the Constantinian revolution and the self-transformation of Christianity into a state religion. In the first chapters, I investigate various aspects of this radical character and of its evolution from the first to the fourth century.

As I try to show, much of the later tensions within Christianity are better understood in the light of two opposite tendencies, irenic and eristic, both found in the earliest stages of Christianity, indeed in the New Testament itself.

The dual structure of the new Scriptures of Christianity permitted the development of a series of religious equivalences and cultural translations, in ways previously unknown in Jewish or Hellenic culture, and thus permitted the dramatic hermeneutical revolution achieved by late antique Christian intellectuals.

This revolution only began with the dialectical relationships between the two Testaments. A new paideia, perhaps the most decisive single step toward the formation of European culture, was developed in late antiquity, in which the Greek and Latin classics were studied together with the Christian Bible.

Before this new cultural synthesis was achieved, however, pagan and Chris- tian intellectuals had been unable to understand that they held vastly different conceptions of religion. To hallowed traditions the Christians were opposing a

(16)

Early Christianity as Religious Revolution 3

n e w and highly dynamic form of piety, which e n c o u r a g e d rather than feared religious change. This profound cultural misunderstanding highlights the vastly different presuppositions about the individual and society held by pagans and Christians. The latter had soon c o m e to perceive themselves as neither Jews nor gentiles, but as a third kind of people, a triton genos, or tertium genus. T h e y w e r e p r o u d to o f f e r a new, " b a r b a r i a n " wisdom, foreign to the Hellenic world.

Part II, Living with the Other, attempts to isolate some of the m o r e salient factors which brought about that most puzzling fact of early Christian history, namely, the transformation of the religion of love into an intolerant religion, unable to accept competing visions and patterns of behavior. Indeed, b e f o r e the end of the fourth century, all forms of religious expression, except for O r t h o d o x Chris- tianity, had b e c o m e prohibited. T h e r e is no denying the painful fact that after the victory of Christianity, late antique society is strikingly less open, less plu- ralistic, less tolerant (although the modern concept of tolerance might be rather inadequate for ancient societies).

T h e first aspect to be emphasized in this context is the paradox of internaliza- tion and the new emphasis on conviction as a m a j o r factor of religious identity.

T h e world of the cities around the Mediterranean in which the Christians lived in the second and third centuries o f f e r e d what has been called "a market place of religions." T h e new religious pluralism forced the Christians as well as the Jews to live in close daily contact with what was for them a variety of intolerable phenomena. Idolatry, the worst of all sins, was e v e r y w h e r e : statues of the idols adorned the streets; meat from pagan sacrifices was sold at the butcher shop;

various forms of magic and divination were practiced. Far f r o m fostering religious tolerance, this symbiosis encouraged the erection of strong inner boundaries.

Palestine offers a particularly interesting case in point. Tensions of various kinds were mounting b e t w e e n Jews, Christians, Samaritans, Manichaeans, Hel- lenized pagans, Arabs. In their daily religious life, however, these vastly different populations o f t e n b e h a v e d in similar ways, or even shared the same beliefs, unconsciously following the same syntax of religious behavior. O n e can indeed speak here of a religious koinè of sorts.

O n e of the clearest examples of the radicalization of Christian attitudes toward non-Christians in late antiquity is, of course, the d e v e l o p m e n t of anti-Jewish attitudes on the part of the Church Fathers. W h i l e anti-Judaism is inherent in Chris- tianity from its very beginnings, one can discern a shift for the worse in late antique Christian discourse on Jews and Judaism, in a sense, a praeparatio anti- semitica. T h e history of Christian discourse reveals the progressive demonization of the Jews, together with the transformation of religiosity in the fourth century.

Part III, Shaping the Person, seeks to follow the transformations of the concept of the person, and the new anthropological perceptions d e v e l o p e d in early

(17)

4 Early Christianity as Religious Revolution

Christianity. These transformations represent a major chapter in the intellectual history of the West. In various ways, early Christian beliefs and theology pro- pounded new conceptions of the self and attitudes to the human person quite unknown in antiquity.

A clear example of this transformation can be seen in the passage from repentance to penance. The ritualization of repentance encouraged the public expression of deeply intimate transformations of the self. Various rituals of public expiation of sins and penance developed in the first Christian centuries emphasize the passage from an ethic of shame to an ethic of guilt as Christianity grew:

public humiliation is the best warrant of the Christian reversal of values.

The bodily as well as spiritual expressions of repentance and sorrow reflect the new attitudes to the body and the whole person. Augustine's Confessions is not only a book sui generis reflecting Augustine's great originality. It also represents the emergence of a new subject, the acme of a major process in the history of western consciousness, which would have momentous implications for the future. The work is the logical consequence of a series of beliefs and attitudes developed in the first centuries in Christian theological literature. It also reflects a new sensitivity among early Christian intellectuals, directly related to some fundamental Christian theologoumena. The idea of homo imago Dei, of the unity between body and soul, and of resurrection, were all quite simply unthinkable for pagan philosophers. With his great psychological sensitivity, Augustine was able to reach dramatic conclusions based on the Christian theological premises, but he was certainly not the first or only thinker to insist on a new Christian concept of the person.

In contradistinction to Hellenic thinkers. Christian intellectuals did not locate the great divide between soul and body, or between the higher firmaments and the sublunar world. Rather, they insisted on the rift between the created cosmos and the transcendent God. The passage between the divine and the created world, although it was never completely blocked, had now become much more difficult to traverse than ever before. In their successful bid to redefine the bor- ders of the self, and to restructure religious experience, the Church Fathers limited the experience of dreaming, or rather, the experience of discussing dreams, in a drastic way. In the Christian imaginaire, most dreams no longer an- nounce the future, but rather reflect the state of the soul. In a sense, then, the Freudian revolution can be said to have begun with the early Christian Ent- zauberung der Welt.

Part IV is devoted to Radical dualism. If Christianity effected a revolution in patterns of religiosity, Gnosticism and Manichaeism were even more radical movements. The importance of dualist trends in early Christian history can hardly be overemphasized. In a sense, Basilides, Marcion, Valentinus, and Mani were all following to their radical consequences some of the deeper intuitions

(18)

Early Christianity as Religious Revolution

5

and choices of the various writings of the New Testament itself. Second-century Gnosis, however, cannot be said to have been on the margins of the Christian movement. To describe it as such is anachronistic, applying criteria of fourth- century orthodoxy. Ernst Troeltsch showed that it was precisely the revolutionary character of the dualist tendency within early Christianity, which explained how it lost the battle for ultimate self-definition of Christianity to the less radical trends. These had neutralized rather than emphasized some characteristics inherent in the earliest expressions of the new religion. The study of dualist trends (and Manichaeism is here as important as the various Gnostic schools) remains essential for any full understanding of the early Christian phenomenon. Encrat- ism and antinomianism, for instance, are notoriously difficult to disentangle from one another. A n d we now know that the early monastic movement, with its demand of radical behavior, seems to have been dangerously close to various dualist theologies.

The Envoi deals with the tragic city in which Christianity was born two thou- sand years ago, and where this book was written. It offers a reflection on what the French call the imaginaire of Jerusalem in western Christian consciousness.

Both the idea of a heavenly or mystical New Jerusalem, and the multiple transla- tio of the Anastasis, the Christian omphalos, reflect the radical transformation of geography and history, of memory and expectations, all effected by early Christianity: nothing less than a revolution in patterns of religious thought and behavior.

(19)

(20)

Parti

Radical Religion

(21)

Chapter 1

Early Christianity as Radical Religion

A l s o in the case of evils the end or actuality must be worse than the potentiality; for that which is capable is capable alike of both contraries.

Aristotle. Metaphysics IX. 9. 3. 1051 a 16-18

An intense interest in religious radicalism is being forced upon us by puzzling contemporary developments, including religious revolutions, which seem to threaten the very texture of our social and intellectual life.' Even the ancient historian cannot quite hide from today's threats behind the heavy drapes of anti- quarianism. Exclusivity, violence, intolerance, fundamentalism: these are some of the key concepts used, together with radicalism, in order to describe the multiple mischiefs of religion in our world. The following pages cannot attempt to sort out the overlapping semantic fields of these various concepts. Yet, by focusing on some paradoxical aspects of Christianity in its early history, they may shed some light on the process through which a dynamic religious movement can become threatening towards outsiders. Namely, can we account for the ways in which a persecuted religion became a persecuting religion, and the believers in the religion of love were able to invent new patterns of religious violence and intolerance, until then unknown in the ancient world?

Sociologists, indeed, seem to refer to religious radicalism in a rather restrictive sense. According to a recent definition, it is "a mode of thought and action that entails, first of all, the rejection of those surrounding cultural forms and values perceived as non-indigenous (or inauthentic) to the religious tradition."2 Such a definition may well be valid in the case of contemporary trends in traditional religions; it is obviously off the mark when we seek to analyze new religious movements, often exhibiting a character of protest against the tradition from which

1 A French version of this chapter, "Le radicalisme religieux du christianisme ancien: con- texte et implications." appeared in Retours aux Ecritures, eds. A. Le Boulluec and E. Patlagean (Bibliothèque de l'Ecole Pratique des Hautes Etudes. Section des Sciences Religieuses; Lou- vain 1993), 347-74.

2 E. Sivan. in Religious Radicalism and Politics in the Middle East, eds. Sivan and M. Fried- man (Albany, N.Y. 1990), 1, referring to C. S. Liebman, "Extremism as a Religious Norm,"

JSSR 22 (1983).

(22)

Chapter I: Early Christianity as Radical Religion 9 they stem. Such is the case, for instance, with early Christianity. Although the radical or revolutionary character of nascent Christianity has been recognized, it is my distinct impression that it has not been analyzed carefully enough. This is due, probably, to the fact that this character is perceived only in bonam partem, while deep ambiguities or tensions in the overall structure of the new religion are usually ignored. An unpartheilich study of Early Christianity, such as nineteenth- century scholars sought to establish, seems to remain a matter for the future.

Thus, Christian radicalism, since it stems from love, can be defined in direct op- position to extremism,1 or else, as Gerd Theissen has recently claimed, Chris- tianity in its earliest stages represents a revolution in values (Wertrevolution), es- sentially different from a revolution seeking power, hence entailing violence.4

The present investigation seeks to call attention to some theological struc- tures of early Christianity, embedded in its foundational texts, and in their transformation during the first Christian centuries. It represents a study of intellectual, rather than social history, but is predicated upon the idea, best emphasized recently by Michel Foucault, that the discourse of a religion or culture is closely related to the practice of power. The late Foucault, as is well known, developed a deep interest in early Christianity, although his research in this area remained unfinished.5 It should, of course, be noted from the outset that the correlation between theological conceptions (or even legislation) and practice is far from being direct and total. The social historian can show how behavior can be signifi- cantly different from proclaimed principles. Hence, a shrinking margin of theoretical toleration of outsiders in the Christianized society of late antiquity does not necessarily mean exclusion in the daily business of common life.6 Yet, the trends are there, which explain how the new, unstable, and precarious equili- brium can degenerate, as it did indeed.

To be sure, such an investigation runs the risk of anachronism: when we speak of religious tolerance and intolerance, are we forcing modern categories upon a society in which they are rather meaningless? The greatest caution is de rigueur, but the fact remains that ancient societies could afford, according to their evolution, more, or less, religious freedom - both individual and collective - or freedom of religious expression. In this matter, there is no doubt that the emergence of Christianity made a major difference. A. D. Nock had shown in his seminal study of conversion how in the Hellenistic world a new possibility of religious

1 See A. Rich. " Was heisst christliche Radikalitat?" Reformatio 25 (1976): 278-88.

4 See G. Theissen, "Jesusbewegung als charismatische Wertrevolution," NTS 35(1989): 343- 60.

5 For an analysis of Foucault's impact, see the perceptive remarks of Averil C a m e r o n , " R e - drawing the Map: Early Christian Territory after Foucault," JRS 76 (1986): 266-71. C a m e r o n insists that "Foucault was interested in Christianity as the provider of a totalizing and therefore repressive discourse, which spread a different kind of power relation" (266).

6 See P. Brown, Authority and the Sacred: Aspects of the Christianisation of the Roman World (Cambridge 1995).

(23)

10 Part I: Radical Religion

expression arose, established upon the choice of the individual rather than upon the secure and recognized boundaries of ethnos and tradition, the polymorphic exclusivity of archaic religions, that of Israel included.

7

Christianity, as Nock well saw, presented the main example of the new attitude; predicated as it was upon the need to convert, the choice of faith in each individual, irrespective of ethnic identity, social class, or sex. As John North has most recently argued, the Mediterranean world in the first centuries of the common era exhibited a

"supermarket" of religions." In a sense, the victory of Christianity represents that of the fittest in the new world of religious pluralism. As North understood, the transformation of religious life "established a system of interactive compet- ing religions," hence fostering, together with great religious creativity, great re- ligious conflict. Not the least puzzling aspect of a Christian victory achieved in a world of religious pluralism, is the fact that the new ecumenical faith left so little place for difference and dissent. Late antiquity, indeed, shows the final transfor- mation of religious exclusivity, through religious pluralism, into religious in- tolerance.'' Religious violence is not necessarily more common in the emerging world, but it can draw new theological justification, or at least latent encourage- ment, from a religion claiming a new, total, and universal grasp on truth.

1. Ambiguities of Earliest Christianity

The coexistence, in the New Testament, of both "irenic" and "eristic," or "peace- ful" and "aggressive" tendencies is well-known. The context and implications of these opposite trends, which represent, as it were, a fundamental antinomic couple, are still in need of some clarification. This deep-seated ambiguity is di- rectly related to the radical nature of earliest Christianity, a movement born within the chiliastic context of Jewish apocalypticism.

1

"

7 A. D. Nock, Conversion: the Old and the New in Religion from Alexander to Constantine (Oxford 1933).

* J. North, " The Development of Religious Pluralism." in The Jews among Pagans and Chri- stians in the Roman Empire, eds. J. Lieu. J. North, and T. Rajak (London and New York 1992).

174-93.

g For a classification of the different kinds of intolerance, see A. J. Ayer. "Sources of Intole- rance." in On Toleration, eds. Susan Mendus and David Edwards (Oxford 1987), 82-100. On to- lerance and intolerance in late antiquity, see for instance A. H. Armstrong, "The Way and the Ways: Tolerance and Intolerance in the Fourth Century A.D.." Vigiliae Christianae 38 (1984):

1-17, and especially K.-L. Noethlichs, Die gesetzgeberischen Massnahmen der christlichen Kai- ser des vierten Jahrhunderts gegen Häretiker, Heiden und Juden (Ph.D. diss.. Köln 1971), and al- so Lellia Cracco Ruggini, "Pregiudici razziali, ostilità' politica e culturale, intolleranza religiosa nell'impero romano." Athenaeum 5 (1968): 139-52.

10 For bibliographical references, see for instance D. E. Aune, Prophecy in Early Christianity and the Ancient Mediterranean World (Grand Rapids, Mich. 1983), 126-29.

(24)

Ancient Literature

Hebrew Bible

Genesis

1:26 2:3 2:7-8 28 37:41 39:20-41:57 Exodus 20:14 Numbers 12:6-7

12:6-8

I Kings 3 Isaiah 6:5 7:5 Jeremiah 23:25-28 29:26 Hosea

9:7 10:12 Joel

2:28

Zachariah 14:4 Psalms 50:6 51 Job 4:12

178 261 224 183 205 205 221

252

201 205

205

261 261

205 228

228 248

205

295

248 275

205

Canticle

1:8 186 Daniel

2 221 LXX (Psalms) 186

New Testament

Mark

4:11 89 7:14-23 89,274 7:21-22 275 16:15 57 Matthew

1:21 160 5:28 252 15:10-20 89,274 15:19-20 275 18:15-18 160 18:20 180 23:25-26 276 26:28 160 27:19 248 28:18-20 57 Luke

11:39 276 John

8:44 138 Acts

2:17 205 2:38 160 7:52 248 10:9-16 274 15:20-28 164 26:20 162

(25)

318 Ancien1 Literature

Romans 1:14-16 1:19-21 5:12 7:7 7:14-25 8:21 14:14 I Corinthians

1:19-26 4:10 5:12 10:7 11:9 12:5

II Corinthians 12:1-4 Galatians 3:28 4:26 5:1 Ephesians 5:30 Philippians 2:7 3:20 Colossians 3:11 Hebrews

6:4-8 9:12-14 10:1—4 I John 4:8 16 Revelation 21:1-5

58 54 95 256 89 90 274

230 230 89 164 182 178

223

58 306 90

178

94 64

51,59

164 274 274

186 186 17, 95 305

Apocryphal Literature

4 Esdras 305 Apocalypse ofBaruch 305

Ascension of Isaiah 264,265,290

I Enoch

38:2 248

53:6 248

I Macc.

14:41 248

II Maccabees 66 Joseph and Aseneth 162 Testament of Asher

1.3-9 286

Testament Judah

20.1-3 286

Apocryphal Acts of the Apostles 212

Qumran Literature

Damascus Covenant 248 Community Rule

3.18ff.

Josephus

Contra Apionem 1.176-182

285

63,78

62

Philo of

Alexandria 49,64,68,214,

275 de Abrahamo

181 62

Quaestiones in Exodum

1.23 285 Quod omnis probus liber sit

72-94 62 De specialibus legibus

49 229 2.165 62 4.230-231 248 Vita Mosis

2.19-20 2.24

62 277

(26)

Ancient Literature 319 Quis verum divinatum heres

264-65 229

Gnostic, Manichaean and Magical Literature Extracts of Theodotus

37 253 Apocalypse of Adam 234

Apocryphon of John 265, 272 Book of Giants 285 Cologne Mani Codex 253, 254,

290

4 and 23 218 Corpus Hermeticum 179

Exegesis of the Soul 274 Gospel of Thomas,

logion 12 253 logion 108 290 Hypostasis of the

Archons 265 Kephalaia 79,255 l,p.33, 1.17 280

28 254 Paraphrase of Shem 274

PGM 4, 2172-3208 191

2622 ff 191 PGM 7, 798-99 192 Phil

CG 2, 63:24 241 Poimandres 161,208 Psalm Book

99.38 254 Ptolemaeus, Epistle

to Flora 93, 253 Second Apocryphon

of James 253 Second Treatise of

the great Seth 241

Testimony of Truth 21A Treatise on Resurrection (= Epistle to

Rheginus) 93, 182

Rabbinic Literature Babylonian Talmud, Berakhot

17a 277 Genesis Rabba 234

Salomon ibn Verga,

Shevet Yehuda 154

Early Christian Literature Abû l'Barakât, La lampe des ténèbres 1.7 261 Acta Archelai

60.11 273 Acts of the Christian

Martyrs 204,215 Acts of Tomas 82

Agapius of Menbij,

Kitab al-'Unvan 263 Ambrosius, bishop of

Milan 74 letter

40 152,186 77.2 152 De paenitentia 163

(Pseudo) Athenagoras, De Resurrectione

15.2 and 15.6 183 Chronicle of Seert

1.1 80 Aphrahat 59 Demonstrations

1.416.17;744.4ff„

848.20ff. 289 16 152 19 152

(27)

320

Ancient Literature Homilies

Apophtegmata Patrum Arnobius Athanasius, Vita Antonii 5

Augustine

Adversus Judaeos Comm. on John

6.10 10.3 Confessions

2.3 10.5 7.9 7.10.22 10.27

Contro Faustum 6.8

23.3.

De civitate Dei De duabus animabus De Genesi ad litteram 12.2.3

De haeresibus 46

De mor. eccl. cathol.

et de mor. manich.

De Trinitate 8.7.11 9ff. & 14

De vera religione 9.16

39.72 148-149 de baptismo 4.17 (24)

Enarr. in Psalmos 64:4

139

231,243 199

243 181

64, 74, 76, 92, 95, 153, 169, 174, 176, 177,211,222 139

186 186 89, 173, 188 187 187 179 282 91

282 273 306 282 223

282,289

2.19.68

91 187 56 282 91, 187 187

64

312

66.4.22 186 93.24 306 118.2.13-14 186 Liber de divinatione

daemonum 198,212 Opus imperf. contra lulianum

3.172 282,289 Sermo

67 231

Bar Hebraeus, Sur les

hérésies 263 Bardaisan 63

Liber legum regionum 1,2

606-607 69 Barnabas, Epistle 138, 287

1.4, V.4 249 Barnasuphius 222 Basil of Caesarea 231, 186 Clement of Rome, Epistle II

V.7 249 Clement of

Alexandria

Excepta ex Theodoto 50.1

Stromateis 1.13.57 1.15 1.15.67.1 1.16 1.17 1.21 1.22.150.4 1.25 1.71.3

2-3 2.20.113.3 2.2.25 2.5-11 3 3.10 3.2.7 3.2.8

64. 75.79, 164, 178

284

71 74 61 71 70 70 63 70 62 70 284 71 250 231 252 256 3

(28)

Ancient Literature 321

9.2-3 3.7.1 4 162 4.22.143 5.4.92 5.9.56 6.4 6.7.57 172.2 Cosmas Indicopleustes

249 252 253 277 71 71 71,74 70 305

75

Cyprian 186 de aith. eccl. unitale

Ep.

73.21

64

64 Cyril of Jerusalem, Cat.

10.16 122 Cyril of Scytholopis 76.127

Vita Johan. Hesych.

13 127 Vita Euthymii

51 128

Cyril of Alexandria 152 Diadocus of Photike 217

Didachè 287 Didascalia

Apostolorum 261 Didymus the Blind, Commentary on Zacharias 306 Ephrem 152 Epiphanius of Salamis 76

Ancoratus

14, 1-3 267 Concerning the

Righteousness 251 Pan.,

19.6 40 40.1.4

139. 261 111 263 264

70.1.1 70.1.5 70.15.5 70.3.1-70.8.9

259, 260 260 260 262 Epistle to Diognetes 64

5.1-5 59 6.1 60 Exposition totius

mundi Eusebius

Demonstratio Evangelica

75

41, 73, 75, 81, 299, 312

139, 140 Historia Ecclesiastica

2.24.4,7 249 4.7.9 218 4.26.7 66 5.10.3 74 Martyrs of Palestine

11.9-12 294 Onomasticon

Praeparatio Evangelica

1.4, l l b - c 4.16.17

302

140 69

Evagrius Ponticus, Praktikos

54 218 54-56 222 59 218,222 61 92 64 222 Evagrius Scholasticus 233

Hist. Eccl.

4.34

Evodius, De Fide contra Manich.

Frumentius

235

290 73 Gregory Nazianzen, Epigr.

20 180 Gregory of Nyssa 92, 186

(29)

3 2 2 Ancient Literature De opificio homini,

ch.

13 letter 2 Vita Mosis 2.45 Hippolytus Elenchos 7.32 9.13.1

Philosophoumena 6.26

Ref.

9.15.1-2 Irenaeus

Adversus Haereses 1.16.3

1.24.3 1.24.4 1.25 1.25.3 1.27.3 5.14.1

Isidore of Seville Jerome

Epistle 126.2

Letter to Eustochium (Letters 22.30) John Cassian Collationes 9.8 8.17

John Chrysostom Adversus ludaeos 1.2.6

1.3.1 1.6.5 1.2.7

220 309

288 74

250, 251 253 76 218

272 183 95, 177 217 253 241 250 218 247,253 182 207,312 74, 76,312

127

216

307 288

139,142 154 154 156 154

John Moschus, Pratrum

Spirituale 61 234 John of Gaza, Questions and

Answers 222 Justin Martyr

Apology 1.5.4 1.7.3 18.3

64, 67,73, 197, 198 Al

66 66 217 Dialogue with Trypho 47, 138. 143

8.4 177 Lactantius

Inst. Div.

2.15.17 198,255 Leo I, Epistle

168.2 158 Leontius of Neapolis

Life of Symeon the Fool

Life of Abba Daniel of Skete

Life ofjohn the

Almsgiver 234 Marius Victorinus, Com. in Cal.

19.22 307 Melito of Sardis

On the Pascha

235, 237, 239, 242

234

Minucius Felix, Octavius, ch.

27

Nemesius of E m e s a De Natura Hominis 18

fragment 44 Origen Com. loh.

10.18

66 138

198

185 289 284

48, 74, 186, 97

305

(30)

Ancient Literature 323 Contra Celsum 44-56, 140, Horn. Num.

156 9.4 247

1.2 1.12 1.14

67 52 49

Horn. Luke 1.2

1.12 1.14

67 52

49 12.4 288

1.15 49 Pakhómian documents 242

1.24 1.24, 25 1.30

50 197 54

Palladius, Historia Lausiaca ch.

1.24 1.24, 25 1.30

50 197

54 34 231,232

1.48 212 Pantaenus 74

1.63 1.68

52

55 Philoxenes of Mabbug 180, 259

1.9 52 Posidonius 61,64,74

2.1 2.4 2.5

53 53 54

Prudentius, Peristephanon

2,429 149

3.5 55 Ps. Chrysostom, PG

3.9 82 64, 740-744 210

3.47 3.422

54

179 Pseudo-Clement

4.22 54 Recognitiones 74, 200

4.99 53 3.59 290

5.28 5.34 5.35 5.43

50 51 53 54

Homilies 219

5.28 5.34 5.35 5.43

50 51 53 54

14-18 219

5.28 5.34 5.35 5.43

50 51 53

54 17 200, 262

5.47 50 Pseudo-Macarius, Homilies

5.52 52 16.1 249

5.56 5.7 7.28

50 50 54

Regulation of 5.56

5.7 7.28

50 50

54 the Apostles 261

7.44 52 Rufinus 57, 70, 75,

7.44 7.62 7.64

53 50 54

Sheperd of Hermas 1.3

164, 196,;

224

7.69 52 Sophronius, Christmas

8.45 54 Sermon 129

8.49 8.72

179

55, 68 Sozomen 78,81

8.73 52, 55 Historia Ecclesiastica 76

De Principiis 3.2.4

176 288

6.28 6.38

77 77

3.4.1 284 Synesius of Cyrene 203

4,3.8 53

De somniis 211

Horn. Ier. 9 305

Tatian 64, 70, 79

Horn. Gen.

111.2 71 Diatessaron 66

(31)

3 2 4 Ancient Literature

Oratio ad Craecos 5.7 166

1 67 5.9 166

12.1 288 5.10 166

18 197, 198 6.17 166

18.2 67 8.9 166

18.3 217 9.1-2 166

25.3 69 9.6 166

28 68 10.1 166

29 6 7 , 6 8 10.3 166

31-42 67 10.8 166

35 36-41 42

67 67 67, 287

De pudicitia 5

5.4

164 165 Tertullian 74, 87, 176, 177,

183, 186, 198, 211, 298

De resurrectione mortuorwn

5.8-9 184 6.44 184

Ad Scapulam 189 14.10 184

Adversus Judueos 139 20.3 34.1-2

184 184

Adversus Marcionem 139 46 184

1.11 and 1.19 247 49.7 184

Apologeticus 8 23.1 42

189 69 197,217 70

55.1 55.6 56 57.6 63.6

185 185 184 184 184 De anima

23.35 40

251 184

De oratione

13.1 277

43 220 T h e o d o r e bar Khoni 263

45 45^19

220, 224

215 Book of Schottes 259

46 204,214 Theodoretus

47 47.2 48

220, 224 207 224

Graec. Affect. Curatio

5,73 78

De baptismo

12 185

Haeret. fabularum compendili

10 261

12.1 185 Historia Ecclesiastica 149

13.2 185 9 259

15.2 185

Theodotos 182 De tarne Christi

4.5^1 185 Theophilus the Indian 73

De paenitentia 5.1

158-167 166

Titus of Bostra, Adv. Munich.

2.6 289

(32)

Ancient Literature 325

Tyconius, Commentary Hist.

on the Apocalypse 306 8.54 214

Vision of Dorotheos 216 Homer, Odyssey

14.495 214

Classical Greek and Latin Iamblichus 195 Aelius Aristides 208, 209 De Mysteriis

3.2-3 196

Albinus, Didaskalikos 66 3.7 208

Appian, History 57 Vita Pythagorei 247

Apuleius Macrobius 207

De deo Socratis 199 Commentary of the

Metamorphoses 210 Dream of Scipio 214

Aristophanes Ram.

355 276

Marcus Aurelius 11.3

52, 170 47

Aristotle 175 Megasthenes, Indica 62,73

De Anima 183 Numenius of A p a m e a 49, 64, 70, 75 Nichomachean Ethics 248 Peri tagathou

Frag. 1 63

Artemidorus 214 Frag. 8 63

Chalaean Oracles, Ovid, Metamorphoses

see Numenius. VII.21 291

fragment 44

Philostratus, Life of Apollonius ofTyana

Cicero, De divinatione 11.37 210

11.58.119 210

Plato 91, 175

De Officiis 255

Alcibiades 174 Clearchus of Soli 62

Apology

Codex Theodosianus 20 D - E 228

16.8.9 152

Epinomis

Diogenes Laertius, 987d 67

Lives of the

Philosophers 1.22 Laws

716e 276, X

Empedocles 193 896d-e 284

Epictetus Republic 247,252

2,4:8-10 252 9.589a 89

Euripides, Or. Plotinus 97, 171, 176

1604 276

Enneads

Hecataeus of A b d e r a 62 2.9 92

H e r o d o t u s 60 2.9.5 284

(33)

326

Ancient Literature 4.3.27.1-6 284

5.1.10 89 6.9.7 91 Plutarch

Sermon

55.2 308

Bernardino of Laredo, Ascent to Mount Sion 310 De defectu oraculorum Bernardino of Siena 311

419 c 209

Bonaventure, The

De facie lunae Soul's Journey to

921 B 193 God 310

De sera numinis vindicta Bonsevin de la Riva, Libro dei

22 208 Scritture 310

De superstitione 199 Chaucer, Canterbury

Tales 311

De Iside et Osiride Tales 311

§1 228 Erasmus, Antibarbari 84

Porphyry 49, 174 Guillaume Postel. Le

de Abstinentia thrésor des propéties

4 63 de l'univers 313 313

Vita Plotini 178 Hugh of Fouilloy, De claustro t

A i m

16 263

Posidonius 61,64 Ignatius Loyola, Posidonius 61,64

Spiritual Exercises 309 Tacitus, History 135

Joachim de Fiore Theophrastus 61 Eternal Gospel 312 Xenophon, Cyropaedia Liber Concordiae 312 VI. 1.41 283

Konrad Bishop of Constance, Vita 300

Oriental Literature

Marsilio Ficino 49,211

Denkard Montaigne 51,84

6 284

„ Essay on the

Shahrastani, Book of Cannibals" 50 Religions and

Philosophical Sects 289 Nicolas of Cusa. De Philosophical Sects 312

pace fidei 312

Sutta Pitaka 279 19 313

Pico della Mirandola,

Medieval and Modern Authors

De dignitate hominis 314 Bernard of Clairvaux Rousseau, Discourse

on the Origin of

Letter Inequality 252

64 308

Tomaso Campanella 313 On Conversion 308

(34)

General Index

Abelard 132 Abimelech 201,219 Abyssinians 150 Achilles 43

Adam 79, 92, 224, 234, 253, 295 Adversus Iudaeos literature 134,137-

140,143, 144, 153,155 Aelia Capitolina, see Jerusalem affirmation 106

Africa 102, 107,177 ahl al-kitab 149 Ahura Mazda 265 ainigma 220 akitu 159 al-Sham 258 Alaric 298 alethes logos 47-52 Alexander 40,61

Alexandria/Alexandrian tradition 44,49, 73, 126,141, 146

alien wisdom 41

allegory 36, 42,49,306-307 alphabet 54,262

ambiguity 10-18 Amesha Spenta 265 anachoretes 224 analogy 307

Anastasis (church in Jerusalem) 5, 114, 122, 130, 296, 299-302

ancestral traditions, patrol nomoi 2, 36 anchorites 236, 263

Andrew Salos 230 androgyneity 234

Andromeda and Perseus 124

angel/angels 153,196, 212,214-216, 234, 236-241, 264, 287-291, 308

aniconic religion 50,51 Anomias 166

anthropomorphism 261,262,267

Anthony, St. 126

anti-Judaism 12, 18, 132-156 anti-Pharisaic polemics 89 Antinomianism 5, 246-257 antisemitism 132-156 apatheia 222,231,233,237,238 apocalypticism 10,17,18, 21, 22, 94, 95,

196,212,225,264,305,312

apocryphal writings 31, 33, 34,43, 263, 266, 295

Apollo 186,192,197

apologetic literature 19,41,177, 189 Arabic 129

Arabs 3, 58, 72, 72-78, 120, 126,127, 129 arahant 241

Araspas 283 Archontics 263-265 Arculf 301 Arianism 77,128 Aristotelianism 183 Armenians 39, 57,150 Artemidorus 226 Ascalon 120, 124

asceticism/ascetics 18, 26, 71, 74, 92, 94, 127,172,180,181,192, 210, 222, 236, 238, 239, 255, 260, 264, 266,267 Asclepius 208

Aspabetus 128 atheism 42, 45, 47

Athens and Jerusalem 104 attendant (paredros) 192 Audi 264

Audians 76,258-267 auditor 283

Augustine 28,36,39,41,298 avelei Sion 121

Ba'al Shem Tov 240 Babylonians 41

(35)

3 2 8 General Index

Bacchic cult 24

baptism 159, 162-166, 185, 211, 266, 268- 281

Bar Kochba revolt 130 137 Bar Sauma 123

barbarian philosophy 47, 57-65,68-84, 189

barbarism 39

barbaros philosophia see barbarian phil- osophy

Barsanuphius 113, 126 Bartolomé de las Casas 84 basilica of Saint Dometius 199 Basilides 4

belatedness 28-31 Benedictines monks 302 Bethelia 77

Bethlehem 113,129.296 Blessed Virgin Mary 299

Body of Christ 176-178, 182, 185-186, 189, 296

Body of G o d 262 body (dead) 239,278

body 4, 55, 87, 92, 94, 96, 97, 167-169, 172, 175, 177, 179, 181-186, 196, 206, 208, 220, 222, 224, 226, 233, 237, 250, 261, 265, 271, 273. 275, 277-279, 283 Book of Questions 265

Book of the Allogeneis 265 Book of the Strangers 265 boskoi 233, 236

boundaries 258

Brahmans 53, 62, 63, 71, 74, 75 Buddha 279-280

Buddhism/Buddhists 73, 74, 79, 171, 278- 281

Caesar and Christ 104 Caesarea 120 Caesaro-papism 19 Cainites 183 Caliph Al-Hakim 301 Caliph O m a r al-Khattab 130 canons 210,212

Cappadocian Fathers 28 Caro salutis cardo 168-190

Carpocratianism/Carpocratians 249-251, 256

Carthage 141 Cassiodorus 28

catechetical school in Alexandria 74 Catholic Church/Catholics 51.84. 158 Celsus 36, 39, 44, 67

Chalcedonian (anti-) 113

charisma/charismatic movement 201. 228 Charlemagne 299.301

Chathars 265

Chenoboskion monastery 242. 267 chiliastic expectations 23 choice 98, 101, 147. 162 Chrestos 93

Chrisostom 147

Christian discourse 140-146.191 Christian ethnology 57-84

Christian identity 36, 45. 58-72, 107, 140, 143, 145, 147, 148, 149. 153,246 Christian mission 57, 65

Christian moral supremecy 67 Christian self-definition 59. 64, 65, 98 Christian self-perception 147 Christmas 129

Church of Jerusalem 124,248 Cicero 30

citizens 55 Civitas Dei 189 coastal region 120. 124

Codex Theodosianus 98, 137. 149 cognitive dissonance 23, 26, 28 coincidentia opositorum 229, 241 collective guilt 132

collective person 177,188 Community Rule 15

community of the faithful 11,25 community of women 252 concept of the person 94, 97 conception of the person 96 confessio secreta 158 confession of faith 163 confession of sins 158-166 conflict theory 141, 145, 146 Constantine X Monomachos 301 Constantinopole 297

contemplative life 307, 309

conversion (metanoia) 9, 10, 55, 95. 98, 102, 128, 148, 150, 158-164, 172, 186, 188,210

(36)

General Index 329 Coptic codices 267

Coptic 39

Corpus Christi see: Body of Christ Cosmas of Jerusalem 124 cosmic powers of evil 18 council of Carthage 211 created cosmos 4

Credo, Marcion's teacher 63 crucifix weeping (at Orléans) 299 crucifixion 23

Crusades 300-305,309,314 cult of Atagartis 124 cult of the Holy Cross 302 cultic practice 87

cultural memory 40-43 cultural relativism 75, 83 Cunctos Populos 117 Cynicysm/cynics 229, 243 Cyrus 283

daily life in Palestine 107 daily life in the Roman world 105 daimon agathos and daimon kakos 291 daimones 104,105,153

Daniel (of the OT) 214 Dead Sea Scrolls 17,172 deicide 136-138,296 demiurge 247, 263 demiurgic angels 250 demonic forces 194

demonization of the Jews 149-156 demons 153-155,181,196-199, 203, 206,

213,215,217,221,222, 225 destruction of the Temple 296 Devil 198-200, 212, 217-220 diglossia 30,68,114 dikaiosunè 246 Diocletian 81 dipsuchia 278

direct relationship with the supreme God 54

divination 3, 39,198,193,195,196,199, 203,205, 207-227

divine epiphany 196 divine palace 216 divinity of the kosmos 50 Docetism 92, 177,184,186, 241 dogma 98,118

Dome of the Rock 296 Donatists 118,186

double chain of prophecy 79, 82 double heritage 14

dreams 4,191-227, 214 Druidic cult 24

dualism 2, 4, 5, 34, 92, 94,144,180,181 dynamic approach to the person 172 Easter 261

Ebionites 53,122, 248, 250,262, 264, 271 ecstacylekstasis 194,196, 204, 208, 215,

219,223-229 ecumenism 57, 83, 96 Edessa 259

Egeria 303

Egypt/Egyptians 40,41, 50, 63,71,74 Elchasai see: Elkasai

eleutheria 90

Eleutheropolis 232, 264

Elkasai/Elkasaites 63,253-254,268-281 Elusa 124,126

encratism/encratites 5, 74, 92, 94,172, 181

Endzeit 16 Enlightenment 18 Enoch 79 Epicurus 61

Epiphanes (Carpocrates' son) 249, 250- 252,256

Eretz Israel 119

eristic trend 2,10,12-14,17-18,22-23 eschatology 16,17, 21-22, 94-96,121,

163,182,190,295, 298, 300, 312 esoteric character to Clement's Stroma-

teis 71

esotericism 16,23,40, 93, 251,262, 266, 267

Essenes 15-18, 23, 62,161 Esther 43

Ethiopian kingdom of Axum 73 Ethiopians 57

Eucharist 40

Eudocia (Empress) 118,125,233 Eutactus (the Armenian) 264 Euthymius the Armenian 113,128 Eve 263

evil genii 210

(37)

330 General Index evils transmitted by Christianity

to E u r o p e 19 exorcism 197,199

faith of Israel 140

faith 10, 51, 52, 87, 98, 172, 251; see also pistis

fanatici 117 fanaticism 26

fasting 210, 224, 239, 261 fear of f r e e d o m 87 fear of G o d 166 figura 35

figure of Jesus Christ 26, 94, 95 Final J u d g m e n t 184

final struggle 16 folk identity 111 f o o d 2 7 0 , 2 7 2 , 2 7 4

Fools for Christ's sake 228-232, 235, 240

Francis of Assissi, St. 230, 304 Franciscans 303-304 f r e e thinkers 46

f r e e d o m of religious expression 9 f r e e d o m 90

Freudianism 4, 226

Friar B e r n a r d i n o Caimi 304 F r u m e n t i u s 73

G a l e n 47, 52 Galilee 120

G a z a 77, 1 1 3 , 1 1 9 , 1 2 0 , 124-126 genius of Christianity 12 G e o r g i a n s 57, 150 G e r m a n P r o t e s t a n t s 167 geron 2 2 2 , 2 3 1 , 2 6 3 G e r o n t i u s of M a d a b a 127 G i b b o n 18

Gnosticism/Gnostics 4, 5, 16, 21, 31, 34, 92, 93, 96, 97,128, 144, 176,180,181, 181,182, 183,184, 195,196, 201, 202, 208,212, 2 1 8 , 2 4 1 - 2 4 3 , 246-257, 2 6 3 - 267, 272-278, 280, 284, 285, 288, 291

gnostikos 238, 239, 250 G o d ' s love 189

G o d ' s physical s h a p e 168 G o d , concept of 4 9 - 5 1 , 5 4

gods (multiplicity) 49

gods of Antiquity (pagan gods) 153 G o e t h e ' s Faust 89

G o l g o t h a (symbolic) 303-304 G o l g o t h a 126,295

G o s p e l s ' k e r y g m a 14 goyyim 58

G r e e k Magical Papyri 191, 195 G r e g o r y Nazianzen 124 g y m n o s o p h i s t s 71

H a d r i a n 120 halakha 98 H a r u n al-Rashid 299 Hassidism 9 4 , 2 4 0 , 2 2 heavenly J e r u s a l e m 294-313 heavenly world 176 hebraica Veritas 36 H e i k o O b e r m a n 132 Hekhalot literature 216

H e l e n a , C o n s t a n t i n e ' s m o t h e r 111 Helios 192

H e m e r o b a p t i s t s 271

h e r m e n e u t i c s 2, 12, 27—43, 35, 42, 4 3 , 4 9 , 5 0 , 5 4 , 137

H e r m e s 192 H e r m e t i s m 196

H e r m i p p u s of Berytus 214 herut ( H e b . f r e e d o m ) 90 h i d d e n closeness 45 Hijaz 7 7 , 7 8 Hilarion 119,126

H o l y L a n d 1 1 0 - 1 1 5 , 1 1 9 , 1 2 1 , 1 2 4 , 1 2 6 , 233, 258, 259, 261, 267, 296-314 H o l y Places 110

H o l y Sepulchre 237, 297, 299, 300, 301, 303

holy m a n 203, 112-113, 126 holy war 1 6 - 1 8 , 3 0 5 H o m e r 3 0 , 4 2 , 4 3 , 6 7 , 2 1 4 H o m e r i c writings 2 7 , 2 8 , 3 6 , 4 1 , 4 2 homo imago Dei see: image of G o d H o n o r i u s 199

Hospitallers 300

H o u s e of the Blessed Virgin M a r y 299 h u m a n sacrifice 5 1 , 7 6

humility 2 3 0 , 2 4 0 H u n s 127

(38)

General Index 3 3 1 Vjaz al-Qur'an 36

identity 34, 36,40, 42, 60, 134, 146-149, 163, 178, 181, 182, 186, 187,268 idolatry 5 4 , 6 4 , 1 0 0 - 1 1 0 ihidaya 180

illness 221; see also sickness

image of G o d 4,172, 178, 180, 183, 189, 261

image of the Divine Trinity 187 images (in a dream) 209, 223 imaginaire of Jerusalem 5 imaginaire 4, 206, 207 imago Dei see: image of G o d

imitatio Christi 11, 25, 26, 180,189, 239, 240

Imru el Qais 76

Incarnation 2,41, 93, 179, 180, 186 incubation 192, 195, 198, 199, 209-211 India/Indians 25, 41, 58,61, 62, 69. 71,

72-78, 82, 150, 241,279, 280 inter-textuality 146

intercourse with one's mother 68 interior man 8 9 , 9 0 , 9 1 , 9 6

intolerance 18-26,86-99,100, 111, 117, 118,133, 140

introspection 187 ioudaioi 123

Iran 80-82, 285; see also Persians, Zo- roastrianism

Irenaeus 31,36

irenic trend 2, 10,12, 14,23 Isaiah the Egyptian 113,126 Isidorus (Basilides's son) 284 Islam 1 1 1 , 1 2 9 , 1 3 0 , 1 4 9 , 2 1 3 , 2 4 0 Jaffa 124

Jainism 280

James, brother of the Lord 248, 253 Jerome 36, 113

Jerusalem's desert, see Judean desert Jerusalem 13, 110-114, 120, 122-124, 127,

130 Jesuits 18 Jewish Law 246

Jewish-Christianity/Jewish-Chris- tians 122,123, 128, 200, 219, 250, 253, 254, 259, 261, 262, 265,266, 268, 271, 280, 286-287, 290-291

John Climacus 126

John II patriarch of Jerusalem 124 John of Amida 234

John of Damascus 28 J o h n R u f u s 128

John the Baptist 95, 160, 161, 276 Joseph (dream of) 214, 221

Judean wilderness 111, 113,120,127, 233, 236, 238, 260

Julia the philosopher 125 Julian the Apostate 121,150 Justice 246-257

justification through faith 252 Justinian 137,149

Juvenal, bishop of Jerusalem 118

Kabbalah 265 Kaphar Barikha 263 Karaism 31 kenosis 94

Know thyself 174, 177, 186 kohen tsedeq 248 Kokhave 264

Koranic mubashshirat 213 Kubbet a-Sahra 296 Kushan empire 79 Land if Israel 107 language 2 9 , 3 6 , 3 9 , 4 1 Latin 39

latreia 106 laughter 236,241 lavra 127,233 Law of Moses 68 law 246-257 law/justice 246-257 Lawgiver 49, 247 lev (Heb. heart) 89 libera voluntas 173 liguistic unity 67 liminal behavior 229

literature 44,138,148,176, 177, 181 liturgy 83,114,120,121, 298, 302-303 love 3, 8, 9, 11-14,18, 20,23,-26,187,

251 Luther 158 LXX see Septuagint

(39)

332 General Index Macarius, bishop of Jerusalem 125

madness 228-243

magic 39, 63,115, 191-203, 228 Malamatia 240

Mandeans 271

Mani 4, 31, 68, 79, 80, 254-255, 257, 268- 281,290

Manicheism/Manichaeans 3, 4, 5, 21, 31, 34, 56, 58, 76, 78-83, 93, 128,163, 212, 254, 255, 256, 259, 265,268-285, 289, 291

mantics 210 maps 295, 302

Mar Saba monastery 128 Mark the Gnostic 262 Marcion 4, 31, 36, 144, 247, 253 Marcionism/Marcionites 182, 183. 195 Mark the Deacon 124

M a r n e u m 126 martyr's tomb 211

martyrdom 54, 66, 93, 119, 108, 189 Mary, mother of Christ 184 Matteo Ricci 84

Mavia 128 Maximian 81 medical doctors 221 Melitians 267

memory of the soul 250

Messalianism/Messalians 217,242 Messiah 30, 57, 93, 96, 248, 250 messianism (Jewish) 121

messianism 22, 23, 31, 94, 225, 313, 314 Metanoia , see conversion

metaphysical antisemitism 146 metapsychosis 280

Midrash 212, 234 Milan 164

military metaphors 18 millenarian movement 19 miracles 55

Mishna 3 3 , 3 5 , 3 6 , 2 1 0 missionarism 58, 64, 75, 82, 107 monasteries 127,129, 267

monasticism 5, 66,111-113,123,126, 127, 180,189, 199, 217, 218,221, 222, 224, 225, 228-243, 259, 264, 280, 295 monks 6 6 , 1 1 2 , 1 2 5 , 1 2 7 , 1 6 7 , 1 8 0 , 225,

267

Monophysite movement 113, 118, 129

Montanism/Montanists 104, 164,218, 242,305

Montanus 218,298 moral reformation 54, 55 moreh ha-tsedeq 248 Moses 186

Moses 4 1 , 5 4 , 5 5 , 6 3 , 6 7 , 7 0 Mother Church 295 Mount Moriah 295 Mount of Olives 295.302 Mount Zion 304 Moyses 128 M u h a m m e d 31 Mun'im 76

Muslim Arab invaders 123 mystery cults 74

mystical Body of Christ 177, 178, 185

mystical Jerusalem 294-314 mysticism 26, 91, 92, 97. 126, 175, 201,

219, 226, 229, 261, 262. 267, 307 myth/mythology 49. 50. 53. 54, 54, 64, 67,

97. 190. 222. 268,273 Nag Hammadi 34, 263, 266, 267 nakedness 233, 237

nations of the earth 59 nature and culture 36 Nazareth 299 Nazis 45

Nazoreans 123,255,264 Nebuchadnezzar 201,219 Negev 120

Neo-pagan movement 45 Neo-Pythagoreans 63 Neoplatonism 43, 187 Nestorian 129

New Jerusalem 5,294-313 new Zion 298,300 Nietzsche 171,227 Nomads of Lybia 50,51 non-violence 13

North American R o m a n Catholic scholars 144

Numenius of A p a m e a 63, 68 nun from Tabennesis 231, 232

(40)

General Index 3 3 3 oneiromancy 203,207,210,211

oraseis 196

or do paenitentibus 163 Origen's school in Caesarea 119 Origen 3 0 , 3 6 , 3 6 , 4 4

Origen, Contra Celsum, 8.72 in finem 68 Origenian controversy 127

Origenism 13, 114,260 original sin 94, 95, 97, 172 Orpheism 208,250

„ O t h e r " 86-99

paenitentia secunda 158-167, 271 paganism/pagans 66, 69, 72, 75,124, 125 paideia 2, 29

palaios logos 48-52 palm branches 303 Pamphilus 294

paredros see attendant 192,195 passage (between the realm of gods and

men) 194

passage between sacred and profane 200 passage of self (in magic) 193

Passion mystery plays 303

patrician families in the Eastern Empi- re 29

Patristic attitude towards Jews 147 patterns of religiosity 4

patterns of religious practice 115 Paul 1, 12, 13, 58, 59, 89, 188,230,296 Paul's ascension 223

Pauline concept of sin 96

Pauline m e t a p h o r of Christ's body 178 Pauline thought 21

pederasty 68

penance 4, 95, 96,158-167, 225 penthos 167,236

peregrini 64, 65,113

Perpetua 2 0 4 , 2 0 6 , 2 1 5 , 2 1 8 , 2 2 4 persecution of Jews 23

Persian conquest 123 Persians 4 1 , 5 0 , 6 8 , 6 9 person (perception of) 3, 205 personal conviction 52-56 personal religion 87

personalization of the divine 48 Peter 2 0 0 , 2 0 1 , 2 0 2 , 2 1 9 Peter the gerôn 263, 264

Peter the Iberian 113,124 Petronius 301

Pharisees 31,274,277 Philo 15,42

philosophia perennis 49

philosophy of the barbarians, see barbarian philosophy

piety 2, 54, 55, 56, 66 pilgrimage 112,113,296-312 pistis 47, 149, 162; see also faith

Plato 63,70

Platonism 30,41,43, 44, 61, 63, 87, 89-92, 97, 116,126, 172, 178, 179, 183, 229, 291

Plotinus 63,195

pluralism (religious) 3, 10,131, 146-156 Plutarch 36

pneumatikoi 93 polemic literature 132 polis 86

politeia in heaven 64 Politisierung 151 polytheism 24 Pope 84

popular novel 219 possession (demonic) 199 praeparatio antisemítica 3, 132

praxis 66 prayers 55 Priscus Vitalius 234

private action (of confession) 158 private property 252

processions 302 promised land 122

prophets/prophecy 31,49, 87, 201, 202, 205, 210-213, 219, 221, 223, 228, 229, 262

proselytism 107

Protestant Christianity 19, 21, 84, 144, 158

pseudepigraphic literature 212

pseudo-Cyprian, de pascha computus 60 public confession 158,166

public penance 164 public practices 193

purification 185,192, 260, 268-281 purity 163

Pythagoras 61,247,250

(41)

334 General Index Pythagoreanism/Pythagoreans 192,193,

208,248, 284 Qidron 302

Quartodecimans 261,262 Q u e e n Mavia 76, 77 quietist 15 Quintillian 30

Q u m r a n 15-18, 22, 160, 264, 276, 289 Rabbis/Rabbinic literature 16, 26,31, 33,

35, 36, 36, 87,105, 106, 107, 123,140, 164, 201, 210, 212, 213, 238, 248, 277 radical religion 8-26

rationalists 46

recipient of a vision 215 reflective testimonies 206

reflectivity/reflective self 169-173, 181, 188,189

regula fidei 36 regula veritalis 36 reincarnation 175, 250

relativism (view of religion) 51,68, 84, 101

religious change 5 1 , 5 4 , 5 5 religious koine 3, 115, 116 religious persecution 99 religious polemics 116 religious revolution 1-5, 60 religious truth 51, 116,117 renouncing the self 171

repentance 4, 87, 158-167,185, 234, 236

responsibility 173

resurrection 4, 87, 93, 96,178-180, 182, 186, 208

revealed text 35, 36

revelation 27, 36, 39, 41, 72, 192, 208 righteous, see tsadiq

rite de passage 159 rituals of reversal 23 R o m a n Law 151,246 Sabbateans 238 sacral topography 300 sacramentum futuri 35 Sacred Tongue 36, 83 sacrifice 31,274-276

sakla 231 salos 228-243 Salvation A r m y 18 salvation 21

salvation 64, 185,190,251 Samaritans 3

samgha 280 samsara 279

sanctuaries of Asclepios 196 sannyasin 241

Santa Croce 298 sapiential literature 87 Saracens, see A r a b s sarakenoi 11 Sardis 141 Sasanians 128

Satan 155, 166, 176, 196, 198, 199, 202, 203, 206, 213, 216, 217, 218, 221, 222, 225,236, 243,255,314

saving sacrifice 40 Schelling 171 schismatism 259

school of Saint Victor 309

Scripture 27^13, 54,68, 83, 201, 203, 213, 214, 223,307

Scythians 50,51 Scythopolis 124 seals (sphrageis) 272 search for G o d 175 Sebastia 124,125 Second Coming 26

Second Commonwealth 87, 96, 248 secondary canonization 31-34 sefirot 265, 266

self identification as barbarian philosophers 58

self 168-190

self-confidence 147, 148 self-transformation 228-240 senses 220

Septuagint 27, 34, 36,161, 214, 248 Seres (the Chinese) 41,51 Sermon on the Mount 11, 26, 86 Sethians 264,274

sexuality 155, 173, 189, 233; dreams 222;

instinct 237; passion 238; „porno- graphy" 247; practices 249; scandals 235; sins 272

The Religious Revolution of Early Christianitiy

Wissenschaftliche Untersuchungen zum Neuen Testament

112

Guy G. Stroumsa

Barbarian Philosophy

The Religious Revolution of Early Christianitiy

Mohr Siebeck

ForShaulShaked

and R.J. Zwi Werblowsky

and in memory

of Shlomo Pines

Contents

Acknowledgments

Thanks are also due, for their invitations, suggestions, answers to queries, and

fruitful discussions, to many people. Among them, I must mention at least Jean

Robert Armogathe, Albert Baumgarten, Rémi Brague, Hans Dieter Betz, Hu-

List of Abbreviations

Early Christianity as Religious Revolution

5

Radical Religion

Early Christianity as Radical Religion

expression arose, established upon the choice of the individual rather than upon the secure and recognized boundaries of ethnos and tradition, the polymorphic exclusivity of archaic religions, that of Israel included.

"

Ancient Literature

Hebrew Bible

New Testament

Apocryphal Literature

Qumran Literature

Josephus

Philo of

Alexandria 49,64,68,214,

320

326

Oriental Literature

Medieval and Modern Authors

General Index