Читать книгу The History of Church - J. H. Kurtz - Страница 29

The Judaism of the Apostolic Age in its most characteristic form was thoroughly hostile to Christianity. The Pharisees and the mass of the people with their expectation of a political Messiah, took offence at a Messiah crucified by the Gentiles (1 Cor. i. 13); their national pride was wounded by the granting of equality to Samaritans and heathens, while their legal righteousness and sham piety were exposed and censured by the teachings of Christianity. On the other side, the Sadducees felt no less called upon to fight to the death against Christianity with its doctrine of the resurrection (Acts iv. 2; xxiii. 6). The same hostile feeling generally prevailed among the dispersion. The Jewish community at Berea (Acts xvii. 2) is praised as a pleasing exception to the general rule. Finally, in A.D. 70 destruction fell upon the covenant people and the holy city. The Christian church of Jerusalem, acting upon a warning uttered by the Lord (Matt. xxiv. 16), found a place of refuge in the mountain city of Pella, on the other side of Jordan. But when the Pseudo-Messiah, Bar-Cochba (Son of a Star, Num. xxiv. 17), roused all Palestine against the Roman rule, in A.D. 132, the Palestinian Christians who refused to assist or recognise the false Messiah, had again to endure a bloody persecution. Bar-Cochba was defeated in A.D. 135. Hadrian now commanded that upon pain of death no Jew should enter Ælia Capitolina, the Roman colony founded by him on the ruins of Jerusalem. From that time they were deprived of all power and opportunity for direct persecution of the Christians. All the greater was their pleasure at the persecutions by the heathens and their zeal in urging the pagans to extreme measures. In their seminaries they gave currency to the most horrible lies and calumnies about Christ and the Christians, which also issued thence among the heathens. On the other hand, however, they intensified their own anti-Christian attitude and sought protection against the advancing tide of Christianity by strangling all spiritual movement under a mass of traditional interpretations and judgments of men. The Schools of Tiberias and Babylon were the nurseries of this movement, and the Talmud, the first part of which, the Mishna, had its origin during this period, marks the completion of this anti-Christian self-petrifaction of Judaism. The disciples of John, too, assumed a hostile attitude toward Christianity, and formed a distinct set under the name of Hemerobaptists. Contemporaneously with the first successes of the Apostolic mission, a current set in among the Samaritans calculated to checkmate Christianity by the setting up of new religions. Dositheus, Simon Magus and Menander here made their appearance with claims to the Messiahship, and were at a later period designated heresiarchs by the church fathers, who believed that in them they found the germs of the Gnostic heresy (§§ 26 ff.).

§ 25.1. Disciples of John.—Even after their master had been beheaded the disciples of John the Baptist maintained a separate society of their own, and reproached the disciples of Jesus because of their want of strict ascetic discipline (Matt. ix. 14, etc.). The disciples of John in the Acts (xviii. 25; xix. 1–7) were probably Hellenist Jews, who on their visits to the feasts had been pointed by John to Christ, announced by him as Messiah, without having any information as to the further developments of the Christian community. About the middle of the second century, however, the Clementine Homilies (§ 28, 3), in which John the Baptist is designated a ἡμεροβαπτίστης, speaks of gnosticizing disciples of John, who may be identical with the Hemerobaptists, that is, those who practise baptism daily, of Eusebius (Hist. Eccl., iv. 22). They originated probably from a coalition of Essenes (§ 8, 4) and disciples of the Baptist who when orphaned by the death of John persistently refused to join the disciples of Christ.—We hear no more of them till the Carmelite missionary John a Jesu in Persia came upon a sect erroneously called Christians of St. John or Nazoreans.33 Authentic information about the doctrine, worship and constitution of this sect that still numbers some hundred families, was first obtained in the 19th century by an examination of their very comprehensive sacred literature, written in an Aramaic dialect very similar to that of the Babylonian Talmud. The most important of those writings the so-called Great Book (Sidra rabba), also called Ginza, that is, thesaurus, has been faithfully reproduced by Petermann under the title Thesaurus s. Liber magnus, etc., 2 vols., Berl., 1867.—Among themselves the adherents of this sect were styled Mandæans, after one of their numerous divine beings or æons, Manda de chaje, meaning γνῶσις τῆς ζωῆς. In their extremely complicated religious system, resembling in many respects the Ophite Gnosis (§ 27, 6) and Manicheism (§ 29), this Æon takes the place of the heavenly mediator in the salvation of the earthly world. Among those without, however, they called themselves Subba, Sabeans from צבא or צבע to baptize. Although they cannot be identified right off with the Disciples of John and Hemerobaptists, a historical connection between them, carrying with it gnostic and oriental-heathen influences, is highly probable. The name Sabean itself suggests this, but still more the position they assign to John the Baptist as the only true prophet over against Abraham, Moses, Jesus, and Mohammed. As adherents of John the Baptist rejected by the Jews the old Disciples of John had an anti-Jewish character, and by their own rejection of Christ an anti-Christian character. By shifting their residence to Babylon, however, they became so dependent on the Syro-Chaldean mythology, theosophy and theurgy, that they sank completely into paganism, and so their opposition to Judaism and Christianity increased into fanatical hatred and horrid calumniation.34

§ 25.2. The Samaritan Heresiarchs.—

1 Dositheus was according to Origen a contemporary of Jesus and the Apostles, and gave himself out as the prophet promised in Deut. xviii. 18. He insisted upon a curiously strict observance of the Sabbath, and according to Epiphanius he perished miserably in a cave in consequence of an ostentatiously prolonged fast. Purely fabulous are the stories of the Pseudo-Clementine writings (§ 28, 3) which bring him into contact with John the Baptist as his scholar and successor, and with Simon Magus as his defeated rival. More credible is the account of an Arabic-Samaritan Chronicle,35 according to which the sect of the Dostanians at the time of Simon Maccabæus traced their descent from a Samaritan tribe, while also the Catholic heresiologies (§ 26, 4) reckon the Dositheans among the pre-Christian sects. According to a statement of Eulogius of Alexandria recorded by Photius, the Dositheans and Samaritans in Egypt in A.D. 588 disputed as to the meaning of Deut. xviii. 18.

2 Simon Magus, born, according to Justin Martyr, at Gitta in Samaria, appeared in his native country as a soothsayer with such success that the infatuated people hailed him as the δύναμις τοῦ θεοῦ ἡ καλουμένη μεγάλη. When Philip the Deacon preached the gospel in Samaria, Simon also received baptism from him, but was sternly denounced by Peter from whom he wished to buy the gift of communicating the Spirit (Acts viii). As to the identity of this man with Simon the Magician, according to Josephus hailing from Cyprus, who induced the Herodian Drusilla to quit her husband and become the wife of the Governor Felix (Acts xxiv. 24), it can scarcely claim to be more than a probability. A vast collection of fabulous legends soon grew up around the name of Simon Magus, not only from the Gentile-Christian and Catholic side, but also from the Jewish-Christian and heretical side; the latter to be still met with in the Pseudo-Clementine Homilies and Recognitions, while in the Acta Petri et Pauli, we have the Catholic revision and reproduction of the no longer extant Ebionistic Acts of Peter (§ 32, 6). These Judaizing heretics particularly amused themselves by making a very slightly veiled vile caricature of the great Apostle of the Gentiles by transferring to the name of the magician many distorted representations of occurrences in the life and works of the Apostle Paul. This representation, however, was recognised in the Acts above referred to and by the church fathers as originally descriptive of Simon Magus. On the basis of this legendary conglomerate Irenæus, after the example of Justin, describes him as Magister ac progenitor omnium hæreticorum. From a house of ill fame in Tyre he bought a slave girl Helena, to whom he assigned the role of the world creating Ἔννοια of God. The angels born of her for the purpose of creating the world had rebelled against her; she was enslaved, and was imprisoned, sometimes in this, sometimes in that, human body; at one time in the body of Helen of Troy, and at last in that of the Tyrian prostitute. In order to redeem her and with her the world enslaved by the rebel angels, the supreme God (ὁ ἐστώς) Himself came down and assumed the form of man, was born unbegotten of man, suffered in appearance in Judea, and reveals Himself to the Samaritans as Father, to the Jews as Son, and to the Gentiles as the Holy Spirit. The salvation of man consists simply in acknowledging Simon and his Helena as the supreme gods. By faith only, not by works, is man justified. The law originated with the evil angels and was devised by them merely to keep men in bondage under them. This last point is evidently transferred to the magician partly from the Apostle Paul, partly from Marcion (§ 27, 11), and is copied from Ebionite sources. The Simon myth is specially rich in legends about the magician’s residence in Rome, to which place he had betaken himself after being often defeated in disputation by the Apostle Peter, and where he was so successful that the Romans erected a column in his honour on an island in the Tiber, which Justin Martyr himself is said to have seen, bearing the inscription: Simoni sancto Deo. The discovery in A.D. 1574 of the column dedicated to the Sabine god of oaths, inscribed “Semoni Sanco Deo Fidio,” explains how such a legend may have arisen out of a misunderstanding. Although by a successful piece of jugglery—decapitation and rising again the third day, having substituted for himself a goat whom he had bewitched to assume his appearance, whose head was cut off—he won the special favour of Nero, he was thereafter in public disputation before the emperor unmasked by Peter. In order to rehabilitate himself he offered to prove his divine power by ascending up into heaven. For this purpose he mounted a high tower. Peter adjured the angel of Satan, which carried him through the air, and the magician fell with a crash to the ground. Probably there is here transferred to one magician what is told by Suetonius (Nero, xii.) and Juvenal (Sat. iii. 79 ff.) as happening to a soothsayer in Nero’s time who made an attempt to fly. The school of Baur (§ 182, 7), after Baur himself had discovered in the Simon Magus of the Clementine Homilies a caricature of the Apostle Paul, has come to question the existence of the magician altogether, and has attempted to account for the myth as originating from the hatred of the Jewish Christians to the Apostle of the Gentiles. Support for this view is sought from Acts viii., the offering of money by the magician being regarded as a maliciously distorted account of the contribution conveyed by Paul to the church at Jerusalem.36 Recently, however, Hilgenfeld, who previously maintained this view, has again recognised as well grounded the tradition of the Church Fathers, that Simon was the real author of the ψευδώνυμος γνῶσις, and has carried out this idea in his “Ketzergeschichte.”

3 Menander was, according to Justin Martyr, a disciple of Simon. Subsequently he undertook to play the part of the Saviour of the world. In doing so, however, he was always, as Irenæus remarks, modest enough not to give himself out as the supreme god, but only as the Messiah sent by Him. He taught, however, that any one who should receive his baptism would never become old or die.37