A History Of Christianity Part 16

39 Acts 1.21-26. Acts 1.21-26.

40 Matthew 23.24; Matthew 8.22 (Luke 9.60). Matthew 23.24; Matthew 8.22 (Luke 9.60).

41 For a good summary of extensive scholarly debate about the 'messianic secret', see C. Tuckett (ed.), For a good summary of extensive scholarly debate about the 'messianic secret', see C. Tuckett (ed.), The Messianic Secret The Messianic Secret (Philadelphia and London, 1983). (Philadelphia and London, 1983).

42 E. P. Sanders, E. P. Sanders, Jesus and Judaism Jesus and Judaism (London, 1985), 230, 256-60. Compare the absolute prohibition in Luke 16.18 with the exception for divorce for adultery in Matthew 5.31-2. (London, 1985), 230, 256-60. Compare the absolute prohibition in Luke 16.18 with the exception for divorce for adultery in Matthew 5.31-2.

43 Good discussion of the issues in P. Bradshaw, Good discussion of the issues in P. Bradshaw, Eucharistic Origins Eucharistic Origins (Alcuin Club Collections 80, 2004). (Alcuin Club Collections 80, 2004).

44 John 18.31. John 18.31.

45 Matthew 27.25. Matthew 27.25.

46 Mark 7.24-30; Matthew 15.21-8. Mark 7.24-30; Matthew 15.21-8.

47 John 8.6, 8. It is ironic that this one instance of Jesus writing is to be found in one of the most textually insecure portions of John's Gospel (it is missing, for instance, in the text of John from Bodmer Papyrus 66, ill.u.s.trated in Plate 1). John 8.6, 8. It is ironic that this one instance of Jesus writing is to be found in one of the most textually insecure portions of John's Gospel (it is missing, for instance, in the text of John from Bodmer Papyrus 66, ill.u.s.trated in Plate 1).

48 Hengel, Hengel, Studies in Early Christology Studies in Early Christology, 384-5.

49 Luke 24.13-35. Luke 24.13-35.

50 I Maccabees 4.11; Luke 24.13-49. I Maccabees 4.11; Luke 24.13-49.

51 For a twentieth-century example of this, see the ceiling of the Chapel of the Ascension in the Anglican Shrine of Our Lady in Little Walsingham, England. Accounts in Mark 16.19 (in a fragment of text which seems to post-date the main text of the Gospel); Luke 24.51; Acts 1.2 (in a book generally taken as a continuation of Luke's Gospel by the same author, though the discrepancy in this detail of the Ascension does raise one's doubts about this little-challenged a.s.sumption). For a twentieth-century example of this, see the ceiling of the Chapel of the Ascension in the Anglican Shrine of Our Lady in Little Walsingham, England. Accounts in Mark 16.19 (in a fragment of text which seems to post-date the main text of the Gospel); Luke 24.51; Acts 1.2 (in a book generally taken as a continuation of Luke's Gospel by the same author, though the discrepancy in this detail of the Ascension does raise one's doubts about this little-challenged a.s.sumption).

52 For an interesting interchange concisely introducing many of the issues, see the correspondence of 1971 between Don Cupitt and C. F. D. Moule, For an interesting interchange concisely introducing many of the issues, see the correspondence of 1971 between Don Cupitt and C. F. D. Moule, Explorations in Theology 6: Don Cupitt Explorations in Theology 6: Don Cupitt (London, 1979), 27-41. Hengel, (London, 1979), 27-41. Hengel, Studies in Early Christology Studies in Early Christology, pa.s.sim pa.s.sim and esp. 383-9, provides a robust case for a very early and very consistent pre-Pauline exaltation of Jesus as the Son of G.o.d. and esp. 383-9, provides a robust case for a very early and very consistent pre-Pauline exaltation of Jesus as the Son of G.o.d.

53 The question of authorship and authenticity among Paul's epistles, which is vital to sorting out which messages are his and which have been foisted on him by his admirers, is crisply dealt with in J. Barton and J. Muddiman (eds.), The question of authorship and authenticity among Paul's epistles, which is vital to sorting out which messages are his and which have been foisted on him by his admirers, is crisply dealt with in J. Barton and J. Muddiman (eds.), The Oxford Bible Commentary The Oxford Bible Commentary (Oxford, 2001), 1078-83, and in comment on subsequent individual epistles. Those generally agreed to be written by Paul himself are Romans, I and II Corinthians, Galatians, Philippians, I Thessalonians and Philemon. That leaves a more dubious status for Ephesians, Colossians, II Thessalonians, I and II Timothy and t.i.tus. Hebrews has widely been recognized as by a different hand throughout the history of Christian biblical interpretation, including by Martin Luther. (Oxford, 2001), 1078-83, and in comment on subsequent individual epistles. Those generally agreed to be written by Paul himself are Romans, I and II Corinthians, Galatians, Philippians, I Thessalonians and Philemon. That leaves a more dubious status for Ephesians, Colossians, II Thessalonians, I and II Timothy and t.i.tus. Hebrews has widely been recognized as by a different hand throughout the history of Christian biblical interpretation, including by Martin Luther.

54 J. M. Robinson spoke aptly of the 'domesticated Paul' to be found in the Book of Acts: Robinson, 'Nag Hammadi: The First Fifty Years', in J. D. Turner and A. McGuire (eds.), J. M. Robinson spoke aptly of the 'domesticated Paul' to be found in the Book of Acts: Robinson, 'Nag Hammadi: The First Fifty Years', in J. D. Turner and A. McGuire (eds.), The Nag Hammadi Library after Fifty Years: Proceedings of the 1995 Society of Biblical Literature Commemoration The Nag Hammadi Library after Fifty Years: Proceedings of the 1995 Society of Biblical Literature Commemoration (Leiden, 1997), 3-33, at 28. (Leiden, 1997), 3-33, at 28.

55 Acts 9.3-4. Acts 9.3-4.

56 Galatians 1.12-19. Galatians 1.12-19.

57 M. M. Mitch.e.l.l, 'Gentile Christianity', in Mitch.e.l.l and Young (eds.), 103-24, at 109. M. M. Mitch.e.l.l, 'Gentile Christianity', in Mitch.e.l.l and Young (eds.), 103-24, at 109.

58 Romans 11.13. The account of Paul's arrest and trial by Felix the Roman governor in Caesarea is in Acts 24. Romans 11.13. The account of Paul's arrest and trial by Felix the Roman governor in Caesarea is in Acts 24.

59 J. D. Crossan and J. L. Reed, J. D. Crossan and J. L. Reed, In Search of Paul: How Jesus's Apostle Opposed Rome's Empire with G.o.d's Kingdom In Search of Paul: How Jesus's Apostle Opposed Rome's Empire with G.o.d's Kingdom (London, 2005), esp. 23-6, 36-7, 215-34. (London, 2005), esp. 23-6, 36-7, 215-34.

60 As Christ, e.g. Romans 5.6; 10.4; as Lord, e.g. the hymn, which appears to be a quotation by Paul of a text by someone else, Philippians 2.11. As Christ, e.g. Romans 5.6; 10.4; as Lord, e.g. the hymn, which appears to be a quotation by Paul of a text by someone else, Philippians 2.11.

61 C. F. D. Moule, C. F. D. Moule, The Origin of Christology The Origin of Christology (Cambridge, 1977), 58-60. (Cambridge, 1977), 58-60.

62 Romans 4.15; 7.8, 12. Romans 4.15; 7.8, 12.

63 E. P. Sanders, E. P. Sanders, Paul, the Law and the Jewish People Paul, the Law and the Jewish People (Philadelphia, 1983), 6, 10, 13-14. (Philadelphia, 1983), 6, 10, 13-14.

64 Romans, 1.17, with embedded quotation from Habbakuk 2.4. An excellent guide to modern discussion of Paul and the Law is D. G. Horrell, Romans, 1.17, with embedded quotation from Habbakuk 2.4. An excellent guide to modern discussion of Paul and the Law is D. G. Horrell, An Introduction to the Study of Paul An Introduction to the Study of Paul (London and New York, 2000), Ch. 6. (London and New York, 2000), Ch. 6.

65 Romans 2.14-15. Romans 2.14-15.

66 I Corinthians 15.22. I Corinthians 15.22.

67 Paul's description of the Eucharist, I Corinthians 11.23-6, is the earliest text to a.s.sert that Jesus commanded his disciples to repeat in remembrance what he had done in the Last Supper. Among the Synoptic Gospels, the latest, Luke 22.19, picks up this reference to a command to remember and repeat the actions, which is not present in the earlier parallel descriptions in Mark 14.22 or Matthew 26.26. Paul's description of the Eucharist, I Corinthians 11.23-6, is the earliest text to a.s.sert that Jesus commanded his disciples to repeat in remembrance what he had done in the Last Supper. Among the Synoptic Gospels, the latest, Luke 22.19, picks up this reference to a command to remember and repeat the actions, which is not present in the earlier parallel descriptions in Mark 14.22 or Matthew 26.26.

68 I Corinthians 12.13, and on the variousness of the Christian community, see I Corinthians 7.7, 17; 12.27-30. I Corinthians 12.13, and on the variousness of the Christian community, see I Corinthians 7.7, 17; 12.27-30.

69 Genesis 1.2. Genesis 1.2.

70 Romans 8.15-16, 26. Romans 8.15-16, 26.

71 There is a persistent strand of argument among some modern scholars that John's Gospel was regarded in many sections of mainstream Christianity as suspect as late as the end of the second century CE. The evidential basis for this is narrow, as is demonstrated with care in C. E. Hill, There is a persistent strand of argument among some modern scholars that John's Gospel was regarded in many sections of mainstream Christianity as suspect as late as the end of the second century CE. The evidential basis for this is narrow, as is demonstrated with care in C. E. Hill, The Johannine Corpus in the Early Church The Johannine Corpus in the Early Church (Oxford, 2004), esp. 463-70. Equally, conservative scholarship still argues for an early dating for John: one surprising convert to this theory was J. A. T. Robinson, (Oxford, 2004), esp. 463-70. Equally, conservative scholarship still argues for an early dating for John: one surprising convert to this theory was J. A. T. Robinson, The Priority of John The Priority of John (London, 1985), and a recent study, generally putting the Gospels early, has been R. Bauckham, (London, 1985), and a recent study, generally putting the Gospels early, has been R. Bauckham, Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony (Grand Rapids, 2006). (Grand Rapids, 2006).

72 Respectively John 6.35, 48, 51; 8.12; 9.5; 10.7; 10.11, 14; 11.25; 14.6; 15.1. Respectively John 6.35, 48, 51; 8.12; 9.5; 10.7; 10.11, 14; 11.25; 14.6; 15.1.

73 Mark 13.32: 'of that day or that hour no one knows, not even the angels in heaven, nor the Son, but only the Father'. This pa.s.sage's concern to modify the apocalyptic urgency of the previous material suggests an addition at a very late stage in producing the final version of Mark. Mark 13.32: 'of that day or that hour no one knows, not even the angels in heaven, nor the Son, but only the Father'. This pa.s.sage's concern to modify the apocalyptic urgency of the previous material suggests an addition at a very late stage in producing the final version of Mark.

74 John 1.32. John 1.32.

75 For the dense allusions here, see Revelation 21 and 22. For the dense allusions here, see Revelation 21 and 22.

76 I Corinthians 15.5-8. I Corinthians 15.5-8.

77 Galatians 2.11-14. Galatians 2.11-14.

78 I Corinthians 10.23-32. I Corinthians 10.23-32.

79 Martin Goodman has recently restated the case first made by the Jewish historian Josephus for accidental destruction: Goodman, esp. 440-44. One does not have to accept that argument to admire his masterly treatment of the era. Martin Goodman has recently restated the case first made by the Jewish historian Josephus for accidental destruction: Goodman, esp. 440-44. One does not have to accept that argument to admire his masterly treatment of the era.

80 M. Goodman, 'Trajan and the Origins of Roman Hostility to the Jews', M. Goodman, 'Trajan and the Origins of Roman Hostility to the Jews', PP PP, 182 (February 2004), 28. On the genuine likelihood that the Capitoline Temple was built over the site of the crucifixion and tomb of Jesus, see J. Murphy O'Connor, The Holy Land: An Oxford Archaeological Guide The Holy Land: An Oxford Archaeological Guide (Oxford, 1980), 49-61. (Oxford, 1980), 49-61.

81 Eusebius, Eusebius, Church History Church History ( (NPNF, n.s. I, 1890), 158-9 (III.27.1-4).

82 Goodman, 103. Goodman, 103.

83 It was in this tradition that n.a.z.i-sympathizing Christians in the twentieth century claimed that Nazareth lay in an enclave of 'Aryanism' and that the population of Galilee was not Jewish: see p. 942 and C. Kidd, It was in this tradition that n.a.z.i-sympathizing Christians in the twentieth century claimed that Nazareth lay in an enclave of 'Aryanism' and that the population of Galilee was not Jewish: see p. 942 and C. Kidd, The Forging of Races: Race and Scripture in the Protestant Atlantic World, 1600-2000 The Forging of Races: Race and Scripture in the Protestant Atlantic World, 1600-2000 (Cambridge, 2006), Ch. 6. (Cambridge, 2006), Ch. 6.

84 Revelation 21.22 (see p. 104). The view which I am presenting has been challenged in recent years by scholars who argue for a much later and piecemeal separation between Judaism and Christianity, more or less complete only in the early fourth century. The case is eloquently stated in D. Boyarin, Revelation 21.22 (see p. 104). The view which I am presenting has been challenged in recent years by scholars who argue for a much later and piecemeal separation between Judaism and Christianity, more or less complete only in the early fourth century. The case is eloquently stated in D. Boyarin, Border Lines: The Part.i.tion of Judaeo-Christianity Border Lines: The Part.i.tion of Judaeo-Christianity (Philadelphia, 2004): see esp. xiv-xv, 192-201. (Philadelphia, 2004): see esp. xiv-xv, 192-201.

85 A useful treatment of this theme is L. W. Hurtado, A useful treatment of this theme is L. W. Hurtado, Lord Jesus Christ: Devotion to Jesus in Earliest Christianity Lord Jesus Christ: Devotion to Jesus in Earliest Christianity (Grand Rapids, 2003), esp. 1-78, 575-6. (Grand Rapids, 2003), esp. 1-78, 575-6.

86 C. Harline, C. Harline, Sunday: A History of the First Day from Babylonia to the Super Bowl Sunday: A History of the First Day from Babylonia to the Super Bowl (New York, 2007), 6-17. (New York, 2007), 6-17.

87 Stringer, 42. Stringer, 42.

88 Harline, Harline, Sunday Sunday, 4-6.

89 Goodman, 454, 469-70, 530-31. Goodman, 454, 469-70, 530-31.

90 Acts 11.26; see Goodman, 539-40. Acts 11.26; see Goodman, 539-40.

91 For a careful though not dogmatically positive account of the evidence for Peter's death in Rome, see J. Toynbee and J. Ward-Perkins, For a careful though not dogmatically positive account of the evidence for Peter's death in Rome, see J. Toynbee and J. Ward-Perkins, The Shrine of St Peter and the Vatican Excavations The Shrine of St Peter and the Vatican Excavations (London, 1956), 127-8, 133, 155-61. (London, 1956), 127-8, 133, 155-61.

4: Boundaries Defined (50 CE-300) 1 John Rylands Library, Manchester (UK), Greek Papyrus P John Rylands Library, Manchester (UK), Greek Papyrus P52: for a careful dose of cold water on attempts to date the fragment more closely, see B. Nongbri, 'The Use and Abuse of P52: Papyrological Pitfalls in the Dating of the Fourth Gospel', HTR HTR, 98 (2005), 23 - 48.

2 C. Markschies, C. Markschies, Kaiserzeitliche christliche Theologie und ihre Inst.i.tutionen: Prolegomena zu einer Geschichte der antiken christlichen Theologie Kaiserzeitliche christliche Theologie und ihre Inst.i.tutionen: Prolegomena zu einer Geschichte der antiken christlichen Theologie (Tubingen, 2007), 32. I am grateful to James Carleton Paget for pointing me to this reference. (Tubingen, 2007), 32. I am grateful to James Carleton Paget for pointing me to this reference.

3 Romans 16.5-8. On the question of authenticity in Paul's letters, see p. 1045, n, 53. Romans 16.5-8. On the question of authenticity in Paul's letters, see p. 1045, n, 53.

4 I Corinthians 9.14: cf. Synoptic parallels Matthew 10.10-11, Luke 10.7-8. I Corinthians 9.14: cf. Synoptic parallels Matthew 10.10-11, Luke 10.7-8.

5 II Thessalonians 3.6 (my italics). There is a good discussion of this point in G. Theissen, II Thessalonians 3.6 (my italics). There is a good discussion of this point in G. Theissen, The Social Setting of Pauline Christianity: Essays on Corinth The Social Setting of Pauline Christianity: Essays on Corinth (Edinburgh, 1982), 33-54. For a vigorously contrary view, emphasizing the poverty of Pauline Christian communities, see J. J. Meggitt, (Edinburgh, 1982), 33-54. For a vigorously contrary view, emphasizing the poverty of Pauline Christian communities, see J. J. Meggitt, Paul, Poverty and Survival Paul, Poverty and Survival (Edinburgh, 1998). (Edinburgh, 1998).

6 Romans 16.23 - both men send greetings to the Christians in Rome. An inscription for Erastus, 'aedile at Corinth', may well be a reference to this same man and a testimony to his high social status: W. A. Meeks, Romans 16.23 - both men send greetings to the Christians in Rome. An inscription for Erastus, 'aedile at Corinth', may well be a reference to this same man and a testimony to his high social status: W. A. Meeks, The First Urban Christians: The Social World of the Apostle Paul The First Urban Christians: The Social World of the Apostle Paul (New Haven and London, 1983), 58-9. (New Haven and London, 1983), 58-9.

7 I Corinthians 11.17-34. I Corinthians 11.17-34.

8 I Corinthians 10.23-32. I Corinthians 10.23-32.

9 I Corinthians 7.20. I Corinthians 7.20.

10 Romans 13.1: cf. Jesus's ambiguous response when shown a coin of the emperor: Mark 12.17 and Matthew 22.21. Romans 13.1: cf. Jesus's ambiguous response when shown a coin of the emperor: Mark 12.17 and Matthew 22.21.

11 Galatians 3.28. Galatians 3.28.

12 I Corinthians 10.21. I Corinthians 10.21.

13 J. A. Harrill, J. A. Harrill, Slaves in the New Testament: Literary, Social and Moral Dimensions Slaves in the New Testament: Literary, Social and Moral Dimensions (Minneapolis, 2006), 6-16, 177-8. A tradition about the letter has Onesimus stealing money from Philemon and then running away from his master to meet Paul, for reasons unknown (cf. ibid., 6-7). This has no basis in the text and probably arose from a desire to make sense of the letter's peculiar content. The survival of the tradition unchallenged in much modern scholarship is remarkable. (Minneapolis, 2006), 6-16, 177-8. A tradition about the letter has Onesimus stealing money from Philemon and then running away from his master to meet Paul, for reasons unknown (cf. ibid., 6-7). This has no basis in the text and probably arose from a desire to make sense of the letter's peculiar content. The survival of the tradition unchallenged in much modern scholarship is remarkable.

14 I Peter 2.13, 18-24: the Revised Standard Version of the Bible, like many other translations, bowdlerizes the word I Peter 2.13, 18-24: the Revised Standard Version of the Bible, like many other translations, bowdlerizes the word oiketai oiketai to 'servants'. It means 'house-slaves'. This material is part of the to 'servants'. It means 'house-slaves'. This material is part of the Haustafeln Haustafeln, discussed pp. 118-19. 15 15 G. M. E. de Ste Croix, 'Early Christian Att.i.tudes to Property and Slavery', in D. Baker (ed.), G. M. E. de Ste Croix, 'Early Christian Att.i.tudes to Property and Slavery', in D. Baker (ed.), Church, Society and Politics: Papers Read at the Thirteenth Summer Meeting and the Fourteenth Winter Meeting of the Ecclesiastical History Society Church, Society and Politics: Papers Read at the Thirteenth Summer Meeting and the Fourteenth Winter Meeting of the Ecclesiastical History Society ( (SCH, 12, 1975), 1-38, esp. 20-21.

16 The cla.s.sic statement of the case is E. Schussler Fiorenza, The cla.s.sic statement of the case is E. Schussler Fiorenza, In Memory of Her: A Feminist Theological Reconstruction of Christian Origins In Memory of Her: A Feminist Theological Reconstruction of Christian Origins (London, 1983). (London, 1983).

17 C. Tuckett, C. Tuckett, The Gospel of Mary The Gospel of Mary (Oxford, 2007), 101 [ (Oxford, 2007), 101 [Gospel of Mary 18.11-15] and see esp. 52-4, 201-3; E. Pagels and K. L. King, 18.11-15] and see esp. 52-4, 201-3; E. Pagels and K. L. King, Reading Judas: The Gospel of Judas and the Shaping of Christianity Reading Judas: The Gospel of Judas and the Shaping of Christianity (New York and London, 2007), 35-7. On the gnostics, see pp. 121-5. (New York and London, 2007), 35-7. On the gnostics, see pp. 121-5.

18 Romans 16.1-7, 12; U. E. Eisen, Romans 16.1-7, 12; U. E. Eisen, Women Officeholders in Early Christianity: Epigraphical and Literary Studies Women Officeholders in Early Christianity: Epigraphical and Literary Studies (Collegeville, 2000), esp. on Junias, 47-8, 54, 56, and on deacons, 159-98. (Collegeville, 2000), esp. on Junias, 47-8, 54, 56, and on deacons, 159-98.

19 I Corinthians 11.3-15; 14.34. I Corinthians 11.3-15; 14.34.

20 A cla.s.sic and careful account of the arguments against Ephesians being authentically Pauline is C. L. Mitton, A cla.s.sic and careful account of the arguments against Ephesians being authentically Pauline is C. L. Mitton, The Epistle to the Ephesians: Its Authorship, Origin and Purpose The Epistle to the Ephesians: Its Authorship, Origin and Purpose (Oxford, 1951). (Oxford, 1951).

21 Ephesians 2.7. Ephesians 2.7.

22 Ephesians 6.1-4. Ephesians 6.1-4.

23 I Timothy 2.15. I Timothy 2.15.

24 Ephesians 5.23. Cf. an elaborate argument by Paul about our release from the Jewish Law, based on the a.n.a.logy of a wife's release from marriage by her husband's death, Romans 7.1-6. Ephesians 5.23. Cf. an elaborate argument by Paul about our release from the Jewish Law, based on the a.n.a.logy of a wife's release from marriage by her husband's death, Romans 7.1-6.

25 I Timothy 3.7. I Timothy 3.7.

26 t.i.tus 2.5. t.i.tus 2.5.

27 C. Osiek, 'The Self-defining Praxis of the Developing C. Osiek, 'The Self-defining Praxis of the Developing Ecclsia Ecclsia', in Mitch.e.l.l and Young (eds.), 274-92, at 281; Goodman, 118, 245-8.

28 I Corinthians 7.1-9. I Corinthians 7.1-9.

29 Acts 4.32-end; 5.1-11. Acts 4.32-end; 5.1-11.

30 Leviticus 25. Leviticus 25.

31 I Timothy 2.11-12. I Timothy 2.11-12.

32 Stringer, 39-41; it is difficult to locate or date the Stringer, 39-41; it is difficult to locate or date the Didach Didach, but scholarly opinion inclines to the late first century and a setting in Syria/Palestine.

33 D. Williams, 'Justification by Faith: A Patristic Doctrine', D. Williams, 'Justification by Faith: A Patristic Doctrine', JEH JEH, 57 (2006), 649-67, at 654.

34 D. Brakke, 'Self-differentiation among Christian Groups: The Gnostics and Their Opponents', in Mitch.e.l.l and Young (eds.), 245-60, at 247-9. D. Brakke, 'Self-differentiation among Christian Groups: The Gnostics and Their Opponents', in Mitch.e.l.l and Young (eds.), 245-60, at 247-9.

35 J. D. Turner and A. McGuire (eds.), J. D. Turner and A. McGuire (eds.), The Nag Hammadi Library after Fifty Years: Proceedings of the 1995 Society of Biblical Literature Commemoration The Nag Hammadi Library after Fifty Years: Proceedings of the 1995 Society of Biblical Literature Commemoration (Leiden, 1997), esp. 4-8 for an account of the discovery. For a selection of gnostic texts from here and elsewhere, see Barrett (ed.), 92-119. (Leiden, 1997), esp. 4-8 for an account of the discovery. For a selection of gnostic texts from here and elsewhere, see Barrett (ed.), 92-119.

36 E. M. Yamauchi, 'The Issue of Pre-Christian Gnostics Reviewed in the Light of the Nag Hammadi Texts', in Turner and McGuire (eds.), E. M. Yamauchi, 'The Issue of Pre-Christian Gnostics Reviewed in the Light of the Nag Hammadi Texts', in Turner and McGuire (eds.), Nag Hammadi Library after Fifty Years Nag Hammadi Library after Fifty Years, 72-88, esp. 87.

37 Scholars once commonly held that early Egyptian Christianity was particularly closely a.s.sociated with gnosticism, the case being first strongly argued by W. Bauer, Scholars once commonly held that early Egyptian Christianity was particularly closely a.s.sociated with gnosticism, the case being first strongly argued by W. Bauer, Rechtglaublichkeit und Ketzerei im altesten Christentum Rechtglaublichkeit und Ketzerei im altesten Christentum (Tubingen, 1934). This view has been carefully refuted by C. H. Roberts, (Tubingen, 1934). This view has been carefully refuted by C. H. Roberts, Ma.n.u.script, Society and Belief in Early Christian Egypt Ma.n.u.script, Society and Belief in Early Christian Egypt (London, 1979), esp. Ch. 3. (London, 1979), esp. Ch. 3.

38 S. Davies (ed.), S. Davies (ed.), The Gospel of Thomas Annotated and Explained The Gospel of Thomas Annotated and Explained (London, 2003), 54-5 [Log. 42]. (London, 2003), 54-5 [Log. 42].

39 M. Franzmann, 'A Complete History of Early Christianity: Taking the "Heretics" Seriously', M. Franzmann, 'A Complete History of Early Christianity: Taking the "Heretics" Seriously', JRH JRH, 29 (2005), 117-28, at 120, qu. Epiphanios, Panarion Panarion 26.4-5. 26.4-5.

40 A moderate (though widely criticized) exposition of gnostic opposition to authority and sympathy to female potential is E. Pagels, A moderate (though widely criticized) exposition of gnostic opposition to authority and sympathy to female potential is E. Pagels, The Gnostic Gospels The Gnostic Gospels (New York, 1979), especially 48-69. (New York, 1979), especially 48-69.

41 See discussion and texts in E. Pagels and K. L. King, See discussion and texts in E. Pagels and K. L. King, Reading Judas: The Gospel of Judas and the Shaping of Christianity Reading Judas: The Gospel of Judas and the Shaping of Christianity (London, 2007), 59, 67-8, 71-4, 113. (London, 2007), 59, 67-8, 71-4, 113.

42 t.i.tus 1.14. t.i.tus 1.14.

43 Historians up to modern times have tended to follow Irenaeus of Lyons's a.s.sertion that Marcion mutilated the texts of Paul and Luke which he used: see Stevenson (ed., 1987), 92. For strong arguments to the contrary, and general discussion of Marcion's use of Luke, see A. Gregory, Historians up to modern times have tended to follow Irenaeus of Lyons's a.s.sertion that Marcion mutilated the texts of Paul and Luke which he used: see Stevenson (ed., 1987), 92. For strong arguments to the contrary, and general discussion of Marcion's use of Luke, see A. Gregory, The Reception of Luke and Acts in the Period before Irenaeus: Looking for Luke in the 2nd Century The Reception of Luke and Acts in the Period before Irenaeus: Looking for Luke in the 2nd Century (Tubingen, 2003), 175-210. (Tubingen, 2003), 175-210.

44 M. Frenschkowski, 'Marcion in arabischen Quellen', in G. May and K. Greschat (eds.), M. Frenschkowski, 'Marcion in arabischen Quellen', in G. May and K. Greschat (eds.), Marcion und seine kirchengeschichtliche Wirkung Marcion und seine kirchengeschichtliche Wirkung (Berlin, 2002), 39-63, at 46-9, 62. (Berlin, 2002), 39-63, at 46-9, 62.

45 On Harnack and Marcion, W. H. C. Frend, 'Church Historians of the Early Twentieth Century: Adolf von Harnack', On Harnack and Marcion, W. H. C. Frend, 'Church Historians of the Early Twentieth Century: Adolf von Harnack', JEH JEH, 52 (2001), 83-102, at 85, 101.

46 W. R. Schoedel, W. R. Schoedel, Ignatius of Antioch: A Commentary on the Letters of Ignatius of Antioch Ignatius of Antioch: A Commentary on the Letters of Ignatius of Antioch (Philadelphia, 1985), 238, 243-4. (Philadelphia, 1985), 238, 243-4.

47 D. Trobisch, D. Trobisch, The First Edition of the New Testament The First Edition of the New Testament (Oxford, 2000), esp. 6-7, 72-7, 106-7. (Oxford, 2000), esp. 6-7, 72-7, 106-7.

48 On Clement being read liturgically at Corinth and indeed elsewhere, see Eusebius, 147 [III.16]; 201 [IV.23.11]. On Clement being read liturgically at Corinth and indeed elsewhere, see Eusebius, 147 [III.16]; 201 [IV.23.11].