DESARROLLO NORMATIVO Y JURISPRUDENCIAL EN PRO DEL CUIDADO Y

gradually declined. Borne J’ewisix Ohrlotlans, unwilling to loo8 their identity by absorption into the Gentile church, marked out for themselves a third path that was neither JewiBh nor Christian, Out off from vital eon- tacts with Judaism and keeping themaelvce aloof from the Gentile church, they dcvelOj/ed an ingrown coimiumity and a sectarian mentality; eventually they emerged as

heretics condemned by the church fathers, Jewish Christians who did not follow this corn'so never came under the special notice of the church fo.there and con- sequently left but traces of their existence, Their influence upon the leaders of the) church or upon Its theology could only be peripheral and secondary.

But they could influenoe areas of the o})iurch irhere a definite theology had not been developed and where the distinction between orthodoxy and heresy was Jowish-Ohristian 'BvHe may have influenced Tatianhs

DlateaGaroni cf* Black, jgp. pit, # pp. 201f. G, Qulapel im$ ariÿlêd^ that j0wlsh-Ghfl8%.An ti^adltion la reflected

in the Western text of the Gospels, in EvTho, the

pseudo-Olementinos^ and the DlateBsaron, Of, Qui.spol, "If * évangile selon Thomas et les Gl^montlnes, " VO 12 (1958), 161-96; idem, "Borne Remarks on the Gospel of Thomas," HiB 5 (1^8-59)» 276-90; idem , "D’évangile selon Thomas et le ’texte occidental’ du Nouveau TestCAient," VO 14 (I960), 204-15.

63

not sharply drawn# Nhore many currents of thought were free to flow, the ideas of Jewish Christians could

mingle with the rest# 80 among Ohrlsti&ns not dominated by a desire for conformity In doctrine Jewish Ohrie-

tians, Independont thlnkere, and laymen could all con-

tribute ideas and devolop systems different from what

was emerging elsewhore as orthodoxy. Among such people Christian Gnostlolsm probably firsh developed and in

such areas the writers of the apocrypha could find 3?eaders ready to accept their work. Consequently It

almost inevitable that the apocrypha should reflect some

views of Jewish Christiana and contain Ideas also found In Gnostic systems; the apocryphal %frito%'s were

acquainted, not wiUh the developed tlieology of the

church leaders, but with an undeveloped mixture of ideas found In the marginal areas of the church.

As Harnaok noted, Jewish Glii'istlanity contained within itself the same variety of tendencies found in

1

Judaism.' Pre-Ohrlstlan Judaism contained a complex ^Harnack, op# cit., I, 290, Cf# Btreckor, Das JudenûhriBtenturâ ani don Tbcudoklementinen# p# V: "das JudenohfIs%nturn [iat] oine komplexe Grosse, derexi verschiedonartlge Pormon aioh olner aohematischon Brfassung widersot&en#" Of# also Bimon, cm, cit.#

64

mixture of laeas that defies any brief attempt at

summary# At first sight, aoeording to W. Bousset,

J elfish religion from the Maocaheau period until the

final deg)truotion of the Jewish nation appears as "ein garondes Ohaos"; ho wrote, "Nonn otwas an ihr oharaik-

toristisoh ist, so 1st os die Uneinlieitliohkeit %md doz' Bolbstwidors pr uoh.

A division of Judaism into Pharisees, 5adduceos, and Esuones may rofleot tho primary %*oligious move-

p

monts,' but patristic tostimonios givo ovidenoo of others, The Zealots may have had I'oligious emphases

% peculiar to themselves, and so may the liez'odians#"

.

1_{Nous s et"*Gr Gssmann,}

I)l o Religion dee Judentums im

gaitaiter, p. 53; of* also

-..lüAiJiMiM M « W i m maâ aaeltaa Jahrliundert» pp. 33-44.

P_{'For those groups of. Bohilrer, A History of the} Jewish People the Time of Jesus Christ,

Dagrange, Le JMs!_..„ 4.§BE _{SSiÉSÉVsÉÉ^SâSS» PP* 268-350}}Ê

msr?:

.&È Boqiqlqg^ipa:^ BaokgmuM pf their Faith (Phila­ delphia, 1946)% For the rW^ationship between the Bssenos and the Quznran soot of, A. Dugont'-Bommor,

esse^lsohon Hohrif,tpn vom To,ten Meer (Tübingen, IgSoT, '^On the 2calots of, 0, Roth, The Historical 33ack-

gi'oui%(( of the l)ead 8^ Borplls (Oxford^ 195^ # but oïh"'" Dupont-Bomme)?,' qpV "oit#Tl>Dr%28*^34; see also F, Jaokson

65

Geographical considerations cauaed religious emphases to vary in different areas; Galilean Judaism differed from

1

that in Judaea, and BamarltaniBm also provided part of P

the background of Jewish Ohristianity," J, Thomas

and Kt lake, "The Zealots," Jaokcon and lake, edo., jghe Be^?:lnnin^:B of Chris tiani tv : Part I, The Apts of the ApOB^eq^(London. 1920-5^, I, 421-25. Bpiphaniua Pqn. 20,1, ooneidored the Eerodians a religious sect that believed Herod to be the Ohriet*

Ealmani Bacred Bites and Waya# pp. 6ff. The Galileans were referred to as a Jewish sect alongside the Pharisees# Badduoeea# etc*; of# Hegesippus in HB 4#22.7; Justin, Dial. 80; M, Black, "The Patristic Accounts of Jewish Sectarianism, " BJEL 41 (1959), 287# There was some relationship between the Galileans and the Zealots, but it is difficult to conclude that they were identical; of., however, Hoennicke, o p# pit#$

p* 36 n# 1; Boueset-Cfressmann, op. cit# # p. 87 n# 3; Daniëlou, Théologie êxi _{judio-chrietianieme# p. 84#}

Apocalyptic thought was particularly strong in Galilee; of# Stauffer, Jerusalem und Epgi im Zeitalter Jeeu

Ghristi, pp. 42f# On the Galilean form of Jewish

Ohristianlty cf# L# B# Elliott-Binns, Galilean Chris- tianitv (London, 1956), pp# 43-52#--- ---

%ilack, art# cit#, pp* 291, 294-303# Note the inclusion of Bamazdtana among; Jewish sects in the lists of Hegeaippus (HB 4.22.7) and Clem. Ecq# 1.54# Simon Magus was a Bamaritan (of# Acts 8*9f. lïnd IL P* Casey,

"Bimon Magus," Jackson and Lake, eds., The Begiimiims of Chriatianity# V, 152), but he is called a Jew in APe 6, 22# There were Christians early in Samaria; John baptised there (John 3*23), Jesus made converts there

(John 4*1-42)ÿ and Bhilip preached there (Acts 8.5)# On the ministries of Jesus and John in Samaria see Stauffer, pp** Pit., p. 154 n# 108#

According to Jolin 8#48 the Jews palled Jesus a Samaritan; cf* Black, art# cit., p. 302. Rabbinic

66

attempted to demonstrate the existonoe of a widespz^ead unorthodox baptist movement throughout Palestine*

Jewish seots euoh as the Nasaraoans, " Maobothoane,"^ Hellonians,^ Oonietae and Merletae"^ also existed# The vaaoertions that Joaua was born of a mena truant (B* Yebamoth 49b; of* Toledoth Jasu, Kamma 16b, cited by li. Laible, Jeaua Ohristua Im Thalmud [I*eipg;ig$ 1900], pp. 33-39) may reflect the same idea, since Baioaritan, women wore considered mens truants from birth (M# Niddah 4.1). On Samaritans and OamaritanioM of# J# A*

■ ... ... ■ . . . . ■ ■ - , et—

Exilic Judaiem TEdinbur/ch 1935 ) * vv # 17-46# There were Samaritans in the Diaspora as well as in Palestine ; of#

Bohürer, op,* £Ü*> II#2, 241#

1_{Thomas, Le mouvement baptiste en Palestine et}

Byrie# Note the refa* to Hemerobaptieta by Hegesippue (in HE 4.22,7), Bplphanius, Pan# 17, Oonst* Ap# 6*6, and cf. also Clem* Horn. 2,23; for discussion see Thomas, op. cit* # pp. 34-37# Note also that Justin* Dial* 60,

includes the ^oirrrccrrcxi miiong _{the Jewish sects* For}

rabbinic refs# to baptists of, Thomas, oR. cit* * pp# 43ff. Justin’s ref# may have been to baptising

Pharisees; of* Black, art* cit* * p# 289*

P"Bpiphanlus, Ban* IB* For discussion cf. Thomas, op* cit#, pp. 37-40; Black, art. cit.. pp* 29Bff.

%

•^“"gesippus In HE 4.22,7; Const. Ap, 6.6; Thomas,

oi>. .pit., pp, 40-42.

^Justin, Dial # 80* Nothing is known of them outside this one reference* They may have been related

to the Hellenists of Acts 6*1 (cf. Harnack, Judentum und

J ud enohr is t on turn in Justins Dialog mit Tr.vpho [Leipaig,

1913], 'p7" 0p they may have been followers of Hill el

67