Apocrypha

Abstract

The Acts of Peter and the Twelve Apostles (NHC VI,1), despite its brevity, is a remarkably diverse document, drawing from an array of sources and themes, and displaying a broad spectrum of literary genres and Christological interpretations. The pearl’s theological-literary motif potentially finds its roots in a Syriac context, whereas the final compilation of the work is seemingly associated with the region of Alexandria. A comparative analysis with Clement of Alexandria’s Paidagōgos highlights striking similarities between the two texts, particularly in the depiction of the apostolic ministry, bestowed by Jesus to the apostles, to serve as “healers of bodies and souls” of the faithful. Additional evidence in Clement’s other works indicates parallels between the Christian’s journey towards gnosis and the allegorical-spiritual voyage undertaken by the apostles in the Acts. A potential correlation can be identified between the angelological and ascetic motifs present in Clement’s works and those in the Acts. Further exploration of vernacular themes from Alexandria to Upper Egypt and Nubia reveals considerable influences from popular magic and Greco-Coptic piety. The final version of the work seems to weave Clementine theological motifs into a popular framework, merging these foundational themes with the broader cultural milieu.

Abstract

Les Actes de Pierre et des Douze Apôtres (NHC VI,1), malgré leur brièveté, sont un document remarquablement divers, puisant dans un éventail de sources et de thèmes, et présentant un large spectre de genres littéraires et d’interprétations christologiques. Le motif théologico- littéraire de la perle trouve potentiellement ses racines dans un contexte syriaque, tandis que la compilation finale de l’oeuvre est apparemment associée à la région d’Alexandrie. Une analyse comparative avec le Pédagogue de Clément d’Alexandrie met en évidence des similitudes frappantes entre les deux textes, en particulier dans la description du ministère apostolique, conféré par Jésus aux apôtres, pour servir de “guérisseurs des corps et des âmes” des fidèles. Des éléments provenant d’autres oeuvres de Clément indiquent des parallèles entre le voyage du chrétien vers la gnose et le voyage allégorique et spirituel entrepris par les apôtres dans les Actes. Un lien potentiel peut être identifié entre les motifs angéliques et ascétiques dans les oeuvres de Clément et ceux des Actes. Une exploration plus poussée des thèmes vernaculaires depuis Alexandrie jusqu’à la Haute-Égypte et la Nubie révèle des influences considérables de la magie populaire et de la piété gréco-copte. La version finale de l’ouvrage semble tisser les motifs théologiques clémentins dans un cadre populaire, fusionnant ces thèmes fondateurs avec le milieu culturel plus large.

Abstract

L’articolo analizza l’attività ermeneutica di Eracleone, concentrandosi sul suo Commentario al Vangelo di Giovanni e, in particolare, sulla sua interpretazione del Prologo giovanneo. Specifica attenzione viene riservata al ruolo ed alle funzioni ascritte al Logos in Gv 1,3- 4, che Eracleone mostra di leggere in franca direzione dualista. L’interpretazione eracleoniana viene dunque letta in sinossi con la notizia tolomeana in AdvHaer I,8,5, ravvisando parallelismi e motivi di originalità. Infine, il contributo entra nel merito delle prospettive escatologiche sviluppate nel Commentario, sottolineandone le chiare intenzioni deterministe : il vero ed efficace culto a Dio è disponibile solo a chi gli sia consustanziale, partecipandone la natura spirituale.

Abstract

The article analyzes Heracleon’s hermeneutic activity, by focusing on his Commentary on the Gospel of John, and, particularly, on his interpretation of the Johannine Prologue. Specific attention is paid to the role and functions ascribed to the Logos in John 1.3-4, which Heracleon reads in a frank dualist direction. The Heracleonian interpretation is therefore read in synopsis with the Ptolemean account in AdvHaer I,8,5, recognizing parallels and reasons for originality. Finally, the essay delves into the merits of the eschatological perspectives developed in the Commentary, underlining their clear determinist intentions : true and effective worship of God is destined only for those who are consubstantial with him, participating in his spiritual nature.

Abstract

L’articolo indaga la cristologia della Pistis Sophia, scritto gnostico composito databile tra III e inizio IV secolo, mostrandone le implicazioni soteriologiche e le peculiarità rispetto ad altre dottrine cristologiche gnostiche. Il testo della Pistis Sophia va indagato prestando attenzione alla sua complessa storia redazionale e ad alcune « discrepanze » interne : mentre nei primi tre libri la salvezza dipende soprattutto dal possesso dei « misteri », nel quarto libro una sezione cruciale tematizza il significato della venuta di Gesù nel mondo, ovvero della venuta del « Salvatore » in un corpo materiale, e sembra attribuire alla sua morte (reale) un significato salvifico ed espiatorio. Dopo un’introduzione all’opera nel suo complesso e al Codex Askewianus, l’articolo prende in esame i principali luoghi cristologici e soteriologici, analizzandoli in parallelo con altri testi gnostici (in particolare, valentiniani) e con la dottrina che si andava affermando nella « Grande Chiesa » nel corso del III secolo.

Abstract

This article investigates the Christology of the Pistis Sophia, a composite Gnostic writing datable between the third and early fourth centuries, showing both its soteriological implications and its peculiarities compared to other Gnostic christological doctrines. The text of the Pistis Sophia should be investigated by paying attention to its complex compositional history and some internal « discrepancies » : while in the first three books salvation depends primarily on the possession of the « mysteries », in the fourth book a pivotal section thematizes the significance of Jesus’ coming into the world – that is, the coming of the « Savior » in a material body – and seems to attribute to his (real) death a salvific and atoning significance. After an introduction to the writing as a whole and to the Codex Askewianus, this article examines the main christological and soteriological passages, also analyzing them in parallel with other Gnostic texts (especially Valentinian ones) and with the doctrine that was becoming established in the so-called « Great Church » during the third century.

Abstract

Questo articolo ha lo scopo di introdurre alla ricerca di una possibile ricostruzione dell’identità del Figlio di Dio e della sua relazione con Dio, con lo Spirito di Dio e con la Chiesa esaminando le piccole tracce che Erma ha lasciato nella sua opera. Queste mostreranno come non ci sia in Erma una visione univoca e chiara del Figlio di Dio, ma una sua presenza costante e in crescente rivelazione man mano che il credente procede nel cammino verso la Salvezza. Il lavoro qui presentato non ha la pretesa di offrire una tesi definitiva, ma di invitare a una discussione aperta e ad ampio raggio.

Abstract

This article aims to introduce the search for a possible reconstruction of the identity of the Son of God and of his relationship with God, with the Spirit of God and with the Church by examining the few small traces that Hermas left in his work, the Shepherd. They will show how there is in Hermas no univocal and clear vision of the Son of God, but his constant presence and in growing revelation, as the believer proceeds on the path towards Salvation. The analysis presented here does not aim to offer a definitive thesis, but to invite an open and wide-ranging discussion.

Abstract

Obwohl die sogenannte Epistula Apostolorum ein in der Forschungsgeschichte eher vernachlässigter Text ist, birgt sie mehrere Aspekte von großem Interesse für die Rekonstruktion der Entwicklung der Christologie im frühen Christentum. Trotz seiner traditionellen Einordnung als „antidoketischer“ oder „antignostischer“ Text scheint eine eingehende Lektüre in eine andere Richtung zu führen. Insbesondere bei der Analyse der Rezeption der Figuren Simon und Kerynth im Zusammenhang mit dem Inhalt des Textes scheint sich eine polemische Linie abzuzeichnen, die sich gegen christologische Positionen richtet, die als heterodox gelten und in erster Linie mit der Nichtidentifikation Christi mit dem Gott Israels zusammenhängen. In der Epistula Apostolorum geht es in erster Linie darum, das Verhältnis zwischen Christologie und Angelologie zu definieren und das Material der Evangelien, das kanonisch werden würde, auszuarbeiten. Dies erfolgt als Korrektur im johanneischen Sinne von jüdischen apokalyptischen Traditionen, die im hellenistischen Kontext weit verbreitet waren und Formen ähneln, die als der Merkavah- Mystik nahe definiert werden könnten. Das Gegenstück zu diesen Lehren, die durch die Figuren der berühmten Ketzer der apostolischen Zeit Simon und Kerynth veranschaulicht werden, ist eine Logos-Sarx- Christologie..

Abstract

Although a rather neglected text in the history of research, the so-called Epistula Apostolorum carries with it several aspects of great interest for the reconstruction of the evolution of Christology in early Christianity. Despite its traditional recognition as an „anti-docetist“ or „anti-gnostic“ text, an in-depth reading seems to lead in another direction. In particular, analysing the reception of the figures of Simon and Cerinthus in relation to the content of the text, a polemical line seems to emerge directed against Christological positions considered heterodox, and linked primarily to the non-identification of Christ with the God of Israel. The Epistula Apostolorum is therefore primarily concerned with defining the relationship between Christology and angelology, elaborating the gospel material that will become canonical in the light of a correction in a Johannine sense of Judaic apocalyptic traditions widespread in the Hellenistic context and similar to forms that we could define as close to the mysticism of the Merkavah. The counterpart of these doctrines, exemplified by the figures of the famous heresiarchs of apostolic times Simon and Cerinthus, is a Logos-Sarx Christology.

Abstract

This paper offers an investigation into the Gǝʿǝz (Classical Ethiopic) version of the shorter ending of the Gospel of Mark. After a short introduction of the different endings in the various manuscript and linguistic traditions of the Gospel of Mark, we present a new edition of the conclusio brevior (or shorter ending) on the basis of newly discovered fourteenth- and fifteenth-century manuscripts. Then we shall attempt to unveil, through a careful comparison with the other ancient versions, the origin of the Gǝʿǝz shorter ending, suggesting a whole new theory on the subject. Indeed, we surmise that the Gǝʿǝz shorter ending was translated on a Sahidic Coptic Vorlage between the seventh and thirteenth centuries, when Ethiopia and Egypt forged renewed and strengthened relationships.

Abstract

Cet article propose une étude de la version guèze (ou éthiopien classique) de la conclusio brevior (ou fin brève) de l’Évangile de Marc. Après une brève introduction sur les différentes fins dans les diverses traditions manuscrites et linguistiques de l’Évangile de Marc, nous présentons une nouvelle édition de la conclusio brevior sur des manuscrits des quatorzième et quinzième siècles récemment découverts. Nous tenterons ensuite de dévoiler, par une comparaison minutieuse avec les autres versions anciennes, l’origine de la conclusio brevior guèze, en suggérant une toute nouvelle théorie sur le sujet. En effet, nous supposons que la conclusio brevior guèze a été traduite sur une Vorlage copte sahidique entre le septième et le treizième siècle, lorsque l’Éthiopie et l’Égypte renouèrent et renforcèrent leurs relations.

Abstract

Dans le récit apocryphe du procès de Jésus chez Pilate, l’épisode initial décrit une entrée de Jésus dans le prétoire sur le mode d’un recadrage de l’entrée de Jésus à Jérusalem avant sa Passion. La réaction imprévue des enseignes romaines qui s’inclinent devant Jésus provoque Pilate qui tient à respecter le rituel romain d’une instauratio, soit d’un renouvellement du protocole. Jésus est appelé à ressortir à l’extérieur, puis à rentrer de nouveau. Mais comme les enseignes se baissent à nouveau, Pilate fait ressortir Jésus une nouvelle fois, et fait choisir des porte-enseignes juifs. Le souci de Pilate de respecter le rituel, à connotation religieuse, manifeste un élément central de la latinité des Actes de Pilate.

Abstract

In the apocryphal narrative of the court case of Jesus under Pilate, the first scene opens with Jesus’ entry in the court as a remodelling of the entry of Jesus into Jerusalem before his Passion. The unexpected reaction of the Roman standards that bow in front of Jesus provokes Pilate who keeps respecting the Roman ritual of an instauratio, i.e. a renewal of the protocol. Jesus is asked to go out again and come back in. But the standards bow down again. Pilate asks Jesus to go out again and manages to find Jewish standards bearers. Pilate’s concern to respect a ritual, with religious connotations, illustrates a central element of the Latin context of the Acts of Pilate.

Abstract

„Der Brief des Paulus über das Gebet“ in der Handschrift Dečani 103, 187b-189b (XIV Jahrhundert) ist uno codice. Es handelt sich um einen Auszug aus der Visio Pauli, die mit diesem merkwürdigen Titel versehen ist. Der Text erweist sich in vieler Hinsicht als interessant : 1) philologisch, da er die früheste serbisch-slavische Rezension der Visio Pauli bietet, 2) textgeschichtlich, weil sein Text der Visio Pauli erhebliche Unterschiede z. B. zu den Texten der Handschriften L1 und L3 aufweist, 3) historisch, weil er im Kontext des Hesychasmus in der serbischen Kirche des 14. Jahrhunderts zu verstehen ist, 4) theologisch, weil ein Auszug aus Visio gewählt wird, um das Gebet und eschatologische Themen enger in Verbindung zu setzen, was den theologischen Ideen des Hesychasmus entspricht, und 5) rezeptionsgeschichtlich, weil nicht nur „der kanonische Paulus“ des „Praxapostolos“ zum Wort kommt, sondern auch der mystische und betende Paulus einer „nichtkanonischen“ Schrift.

Abstract

The title „Paul’s Letter on Prayer“ in the manuscript Dečani 103,187b-189b (XIV century) is unique. The text is actually an excerpt from the Visio Pauli, which is given this curious title. The text turns out to be interesting in many respects : 1) philologically, because there is the earliest Serbian-Slavic recension of the Visio ; 2) text-historically, because it offers a text of the Visio Pauli that has some differences from e.g. L1 and L3 ; 3) ecclesiastical-historical, because it is to be understood in the context of Hesychasm in the Serbian Church of the fourteenth century ; 4) theologically, because an excerpt from Visio is chosen to more closely relate the prayer and eschatology, which is completely in accordance with the theological ideas of Hesychasm ; and 5) reception-historically, because in the Dečani Collection not only „the canonical Paul“ of the „Praxapostolos“ appears, but also a mystical and prayerful Paul of a „non-canonical“ writings.

Abstract

Baumgarten, Joseph M., Studies in Qumran Law and Thought, édité par Ruth A. Clements et Daniel R. Schwartz (Damien Labadie)

Barc, Bernard, Du sens visible au sens caché de l’Écriture, Arpenteurs du temps, Essai sur l’histoire religieuse de la Judée à la période hellénistique, Nouvelle édition (Jean-Daniel Dubois)

Lemelin, Isabelle, À l’origine des femmes martyres. La mère de 2 Maccabées 7 (Damien Labadie)

Hakola, Raimo, Orpana, Jessi et Huotari, Paavo (éd.), Scriptures in the Making : Texts and Their Transmission in Late Second Temple Judaism (Claire Clivaz)

Patmore, Hector M. et Lössl, Josef (éd.), Demons in Early Judaism and Christianity : Characters and Characteristics (Damien Labadie)

Chapot, Frédéric (éd.), Les récits de la destruction de Jérusalem (70 ap. J.-C.). Contextes, représentations et enjeux, entre Antiquité et Moyen Âge (Anna Van den Kerchove)

Pardee, Cambry G. et Tripp, Jeffrey M. (éd.), Sacred Texts & Sacred Figures : The Reception and Use of Inherited Traditions in Early Christian Literature. A Festschrift in Honor of Edmondo F. Lupieri (Joseph Verheyden)

Vercruysse, Jean-Marc (éd.), Les tentations du Christ (Maïeul Rouquette)

Eurell, John-Christian, Peter’s Legacy in Early Christianity. The Appropriation and Use of Peter’s Authority in the First Three Centuries (Céline Rohmer)

Frey, J., den Dulk, M. et van der Watt, J. G. (éd.), 2 Peter and the Apocalypse of Peter : Towards a New Perspective, Radboud Prestige Lectures by Jörg Frey (Jean-Daniel Dubois)

Pouderon, Bernard, Métamorphoses de Simon le Magicien, Des Actes des apôtres au Faustbuch, Wie ein lebendiges Gestirn/Comme un astre vivant (Jean-Paul Lesimple)

The Protevangelium of James, introduced, edited & translated by J. K. Elliott. With a commentary by Patricia M. Rumsey (Paul-Hubert Poirier)

Vuković, Marijana, Survival and Success of Apocryphal Childhood of Jesus : Reception of the Infancy Gospel of Thomas in the Middle Ages (Zbigniew Izydorczyk)

Sevrin, Jean-Marie, Études sur l’Évangile selon Thomas et la littérature gnostique, recueil d’articles édité par Paul-Hubert Poirier et Joseph Verheyden (Jean-Daniel Dubois)

Chiapparini, Giuliano, Clemente di Alessandria, Estratti da Teodoto, Frammenti delle perdute Ipotiposi (Jean-Daniel Dubois)

Lehtipuu, Outi, et Petersen, Silke (éd.), Ancient Christian Apocrypha. Marginalized Texts in Early Christianity (Maïeul Rouquette)

Nicklas, Tobias, Spittler, Janet E. et Bremmer, Jan N. (éd.), The Apostles Peter, Paul, John, Thomas and Philip with their Companions in Late Antiquity (Priscille Marschall)

Acts of John, translated by Joey McCollum and Brent Niedergall with the assistance of Derek G. T. DeMars, Bobby Howell, and Stephen M. Young (Boris Paschke)

Hilaire de Poitiers, Lettre sur les Synodes, texte critique, introduction et notes par Michael Durst, traduction par André Rocher (†) / Athanase d’Alexandrie, Tome aux Antiochiens. Lettres à Rufinien, à Jovien et aux Africains, introduction, traduction et notes par Annick Martin et Xavier Morales, texte grec par H. C. Bennecke, U. Heil, C. Müller, A. van Stockhausen et A. Wintjes (Anna Van den Kerchove)

Lytvynenko, Viacheslav V. (éd.), Athanasius of Alexandria, Oratio III contra Arianos : Old Slavonic Version and English Translation (Susana Torres Prieto)

Müller, Veronika, Julian von Aeclanum – Ad Florum liber primus. Text, Übersetzung und Kommentar (Giulio Malavasi)

Zaganas, Dimitrios, L’Hexaemeron d’Anastase le Sinaïte. Son authenticité, ses sources et son exégèse allégorisante (Rémi Gounelle)

Dixon, Carl, The Paulicians. Heresy, Persecution and Warfare on the Byzantine Frontier, c. 750-880 (Zaroui Pogossian)

Calzolari, Valentina, The Apocryphal Acts of the Apostles in Armenian (Jacob A. Lollar)

Gippert, Jost, Outtier, Bernard, Kim, Sergey, et al., Catalogue of the Georgian Manuscripts of the Holy Monastery of Iviron (Susana Torres Prieto)

Cioată, Marie, Miltenova, Anissava et Timotin, Emanuela (éd.), Biblical Apocrypha in South-Eastern Europe and Related Areas : Proceedings of the Session Held at the 12th International Congress of South-East European Studies (Bucharest, 2-6 September 2019) (Zbigniew Izydorczyk)

Leurini, Claudia, Hymns in Honour of the Hierarchy and Community, Installation Hymns and Hymns in Honour of Church Leaders and Patrons, Middle Persian and Parthian Hymns in the Berlin Turfan Collection (Jean-Daniel Dubois)

Clark, Larry, Uygur Manichaean Texts. Texts, Translations, Commentary, vol. III : Ecclesiastical Texts (Jean-Daniel Dubois)