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Among the several religious phenomena in light of which scholars have suggested viewing the origins of Manichaeism (usually Christianity and Zoroastrianism), Judaism has been too often excluded from the discussion. Nevertheless, there are reasons to think that Jewish traditions and ideas had an influence on the emergence of this religion in the 3rd century CE. In the light of some research recently conducted by a growing number of scholars, the modest aim of this paper is to carry out a reassessment and update aimed at clarifying the relationship between two phenomena (Judaism and Manichaeism) which played such a crucial role in the discourses on heresy in Late Antiquity and the Middle Age. [ABSTRACT FROM AUTHOR]

This article focuses on the so-called 'Eunomian interpolation' contained in Pseudoclementine Recognitions (= R III 2- 11). A comparative analysis of the Syriac and Latin translations of the lost Greek text will suggest that the Syriac translator (or the author of his Greek Vorlage) tampered with the interpolation, neutralizing its radically subordinationist theological agenda and bringing its contents in line with a broadly Homoiousian perspective. After assessing the ways in which scholarship has dealt with the connections between Heteroousianism ('Eunomianism') and 'Jewish Christianity' emerging in R III 2-11 and other late ancient texts, this paper will use the rich reception history of this section to suggest that fourth-century Trinitarian debates in the Syrian region are to be set against the discursive and institutional backdrop of a Christian-Jewish continuum. [ABSTRACT FROM AUTHOR]

The paper takes into consideration the last great Roman-Persian war of 602-628 as an example of how the eschatological expectations are a frequent response to perceived crises. Jews and Christians welcomed the looming downfall of the Roman Empire and the takeover by the Messiah or Christ soon to follow. Imperial propaganda attempted to counter such scenarios by presenting Emperor Heraclius not simply as the defeater of a political adversary but as a redeemer king, the savior of pagans from their disbelief, the unifier of Christendom, God's chosen general and basileus, a new King David and, finally, the converter of the Jews. All these images clearly pointed to an eschatological redemption that was partly realized here and now, in the form of a glorified Christian Empire. [ABSTRACT FROM AUTHOR]

This paper aims to be the first step toward accomplishing the program of the reconstruction of the argumentation in Origen's Contra Celsum. The first section treats some preliminary questions about the debate and about the interrelation between the logical, dialectical point of view and theory of argumentation, after which the author tries to identify and to classify the Origenian arguments. The Christian theologian sets a formal refutation against Celsus' informal criticism. Origen's charges aim at showing that his opponent's manifestations are inaccurate wordings, false factual propositions, ungrounded statements, self-contradictions and false reasoning which can be discovered only by a professional knowledge of dialectics. It cannot be affirmed that Origen wanted to refute every statement of Celsus, although the criticism of the Alexandrian master extends also to the refutation of the presuppositions or surmised presuppositions of Celsian statements and interrogations. In the course of the critics a common theoretical ground is outlined which is shared by both the Greek philosopher and the Christian theologian: the acceptance of the theistic idea [ABSTRACT FROM AUTHOR]

The paper questions the traditional view which sees a threefold pattern in Clement's literary activity, namely the sequence of Protrepticus, Paedagogus and Stromata (or a different projected but not realized work). A close analysis of Paed. I.1 and a general overview of Clement's remaining writings allow us to individuate two literary domains within his work; on the one hand, rhetorically shaped writings as the Protrepticus, the Paedagogus and the Quis dives salvetur address a large audience, Christian or Heathen, making use of contemporary epideictic style and of mere literal exegesis; on the other hand, writings coming from Clement's teaching activity, as the Stromata, the Eclogae propheticae and the Excerpta ex Theodoto deal with doctrinal issues by means of intellectual speculation and allegorical hermeneutics. In this way it is also possible to contextualize better Clement's literary effort: it aimed to build a complex and multifaceted presentation of Christianity, that could unify the different ways in which Christian tradition was displayed in his days' Alexandria, ranging from radical Jewish Christian communities to elitist and purely intellectual Gnostic teachers. [ABSTRACT FROM AUTHOR]

Information about several papers discussed at a seminar held July 18-23, 2010 sponsored by the Faculty of Humanities of the Pázmány Péter Catholic University concerning various subjects in ancient Judaism and Christianity. Topics include biblical interpretation, the enochic mythology of evil in the gospel of Matthew, and rabbinic literature. The seminar featured several scholars including Jason Zurawski, Isaac Oliver, and Eshbal Ratzon.

Information about several papers discussed at a conference held May 18-21, 2010 sponsored by Sapientia College of Theology in Hungary concerning the concept of authority in ancient Judaism and Christianity. Topics include the authority of Scriptures, developments in the understanding of angels, and authority of Moses. The conference featured several scholars including Friedrich V. Reiterer, Eric F. Mason, and John C. Endres.