Journal of Early Christian Studies Volume 19 / Number 2 / Summer 2011
The Johns Hopkins University Press
Number of quotes: 6
Book ID: 120 Page: 167/168
Section: 4B
…the dichotomies introduced into scholarly thinking by the terms “pagan” and “Christian” have hampered a full appreciation of the evidence. While it is true that the inscription is. . . .
….best understood under a Christian interpretation, there can be no doubt that the author of the inscription works knowingly with and among the conventions of Greek funerary epigrams. {39}
Quote ID: 2768
Time Periods: ?
Book ID: 120 Page: 181
Section: 5D
F&S- Nuptial imagery is somewhat uncommon in other Nag Hammadi literature, though it does occur, as here in the Second Treatise of the Great Seth:And the Son of the Greatness, who was hidden in the region below, we brought to the height, where I am with all these aeons (Greek word), which no one has seen nor (Greek word) understood, where the wedding (Greek word) of the wedding robe (Greek word) is, the new wedding and not the old, nor (Greek word) does it perish. For the new bridal chamber (Greek word) is of the heavens and perfect (Greek word). {82}
Quote ID: 2769
Time Periods: ?
Book ID: 120 Page: 191
Section: 4B
To my bath, the brothers of the bridal chamber carry the torches, here in our halls, they hunger for the true banquets, even while praising the Father {121} and glorifying the Son. There with the Father and the Son is the only spring and source of truth.
Quote ID: 2770
Time Periods: ?
Book ID: 120 Page: 194
Section: 4B
The language of NCE 156 sends its roots down deep into Scripture, Valentinian theology, and the long tradition of pagan funerary poetics.. . . .
….an overly sharp dichotomy between “pagan” and “Christian” has hampered our appreciation of this multivalent artifact.
NCE 156 gives us a solid piece of evidence for the existence and location of a concrete community of Christians sometime during or just after the middle of the second century. The date alone is very significant: an Antonine date would place NCE 156 earlier than the Abercius inscription, which is often considered to be the earliest Christian inscription. {129} NCE 156 may be a better candidate for that honor.
Quote ID: 2771
Time Periods: ?
Book ID: 120 Page: 197/198
Section: 3C,2B1
A Christian tradition of applying this name uniquely to God stretched back to the second-century apologists, {2} and the use of this term as a privileged designation for the Father continued among early. . . .
fourth-century Eusebian {3} theologians.{4} The prominence of “Unbegotten” among Eusebians first sparked opposition by Athanasius of Alexandria, who rejected it as useless for designating the Father.{5}
Quote ID: 2772
Time Periods: 24
Book ID: 120 Page: 199
Section: 2B1
Basil relegated a term that had been one of the primary designations, if not the primary designation, for God in previous centuries and especially among his contemporaries, to secondary status.{9}
Quote ID: 2773
Time Periods: 4
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