It is well known that Josephus was not at all a dispassionate historian. There are biases and heavy interests modeling his accounts. Nevertheless, the claim that Judas the Galilean and the Fourth Philosophy are nothing but Josephus’ fabrication is an exceedingly bold contention. In this article it is argued that the initial skepticism towards that contention is fully justified. On the basis of a whole set of arguments it is concluded that the traditional view, according to which the core of Josephus’ account is trustworthy, is by far the most plausible one. Even if we should not credulously believe every point of Josephus’ presentation, his accounts of Judas and the Fourth Philosophy seem to be reliable.
The writers of Didache, 1 Clement, Shepherd of Hermas, Martyrdom of Polycarp, and 2 Clement consistently identify humans as the origin and cause of evil, rather than Satan or demons. Showing no interest in demons, possession, or exorcism, they exhibit a strong concern with ethical and psychological dualism. They recommend that evil impulses be overcome with internal self-control supplemented by prayer and good thoughts. These texts show a distinct marginalization or even demythologization of satanological terminology. This study makes three particular contributions. One is a synthesis of the evidence for a strong trend of Adamic etiology of sin (as opposed to an Enochic etiology) within the Apostolic Fathers. A second is the evidence it presents for a first century demythologizing Christianity which survived into the second century, but only as a minority report. A third is a systematic application of lexicographical analysis to early Christian satanology.
I denna artikel studeras självbilden hos textens "jag" i en individuell klagopsalm, psalm 22 i Psaltaren, med hjälp av en kombination av strukturanalys och metaforanalys. Resultaten visar på att denna självbild rymmer intressanta spänningar och motsägelser.
The figure of Eve held enormous significance for ancient Christians. Syriac biblical commentaries and theological treatises vilified Eve as the source of human woe. Yet Syriac liturgy offered a different portrait of Eve. In hymns, verse homilies, and church decoration, Eve was presented in compassionate relation to the whole of humanity.