How old is the Gnosticism described in the first two posts?
Schmithals holds that the Apophasis (c.f. Apophasis) attributed to Simon and from which (or from a summary or paraphrase of which) Hippolytus apparently drew his information was not itself written by Simon — at least according to what we can understand from the way Hippolytus speaks of it. Three points are singled out:
- New Testament quotations are included in the Apophasis [VI.9.10 = 137.11ff; VI.14.6 = 140.3.4; VI.16.6 = 142.23 ff.]
- The second century Galienus is perhaps used [VI.14.8 = 140.15 ff.]
- The Apophasis appears not to have been a unitary work in all respects.
I don’t have access to a copy of Hippolytus with either of these numbering systems so am unable to pull out the quotations. The NT ones in particular could be significant — are they from Paul’s epistles or elsewhere?
But the question is not the age of the Apophasis but the age of the system of Gnosticism described in it. And that is the theme of this post.
Schmithals begins with another account of Simon’s teachings that they share the terminology we find in Hippolytus’ account but that differ significantly in other respects. Continue reading “Pre-Christian Christ Gnosticism: 3 — the pre-christian date”
I have been attempting to engage a biblical scholar in a discussion on the theoretical underpinnings of how historians can know if an event or person in ancient times were truly historical or a mere fiction.
Here was my initial proposition:
The theoretical underpinning of the historicity or factness of the contents of any report, document or narrative is that those contents can at some level be independently corroborated. This is a truism we learned as children: don’t believe everything you hear. This theoretical principle operates in our legal systems, in our media reporting culture, in our research investigations, in our everyday lives.
Let’s take a birth certificate as a case study. This contains information about the parents and birth time and place of a person, but also official seals or stamps and logos and names of the issuing authority in order to establish its authenticity. People who invented birth certificates recognized the need for independent corroboration of the contents contained in it, so they decided to add all this sort of information to it to make it more than just a blank piece of paper (that anyone could have written) saying so and so was born to x and y at this place here, etc.
Now let’s take the Romance of Alexander as another example. Continue reading “A rational foundation for investigating the mythicist (and Christian origins) question”