Lost and Hostile Gospels. Baring-Gould Sabine

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      1

      Joseph. Antiq. xii. 5; 1 Maccab. i. 11-15, 43, 52; 2 Maccab. iv. 9-16.

      2

      πονήροι, ἀσεβεῖς. – Antiq. xiii. 4, xii. 10.

      3

      Baba-Kama, fol. 82; Menachoth, fol. 64; Sota, fol. 49; San-Baba, fol. 90.

      4

      Menachoth, fol. 99.

      5

      Baba-Kama, fol. 63.

      6

      Mass. Sopherim, c. i. in Othonis Lexicon Rabbin. p. 329.

      7

      Philo is not mentioned by name once in the Talmud, nor has a single sentiment or interpretation of an Alexandrine Jew been admitted into the Jerusalem or Babylonish Talmud.

      8

      Aristobulus wrote a book to prove that the Greek sages d

1

Joseph. Antiq. xii. 5; 1 Maccab. i. 11-15, 43, 52; 2 Maccab. iv. 9-16.

2

πονήροι, ἀσεβεῖς. – Antiq. xiii. 4, xii. 10.

3

Baba-Kama, fol. 82; Menachoth, fol. 64; Sota, fol. 49; San-Baba, fol. 90.

4

Menachoth, fol. 99.

5

Baba-Kama, fol. 63.

6

Mass. Sopherim, c. i. in Othonis Lexicon Rabbin. p. 329.

7

Philo is not mentioned by name once in the Talmud, nor has a single sentiment or interpretation of an Alexandrine Jew been admitted into the Jerusalem or Babylonish Talmud.

8

Aristobulus wrote a book to prove that the Greek sages drew their philosophy from Moses, and addressed his book to Ptolemy Philometor.

9

Gal. iv. 24, 25.

10

Col. i. 16.

11

1 Cor. x. 21.

12

Dante, Parad. xiv.

13

See the question carefully discussed in M. F. Delaunay's Moines et Sibylles; Paris, 1874, pp. 28 sq.

14

See, on this curious topic, C. Aubertin: Sénèque et St. Paul; Paris, 1872.

15

Euseb. Hist. Eccl. ii. 17. The Bishop of Caesarea is quoting from Philo's account of the Therapeutae, and argues that these Alexandrine Jews must have been Christians, because their manner of life, religious customs and doctrines, were identical with those of Christians. “Their meetings, the distinction of the sexes at these meetings, the religious exercises performed at them, are still in vogue among us at the present day, and, especially at the commemoration of the Saviour's passion, we, like them, pass the time in fasting and vigil, and in the study of the divine word. All these the above-named author (Philo) has accurately described in his writings, and are the same customs that are observed by us alone, at the present day, particularly the vigils of the great Feast, and the exercises in them, and the hymns that are commonly recited among us. He states that, whilst one sings gracefully with a certain measure, the others, listening in silence, join in at the final clauses of the hymns; also that, on the above-named days, they lie on straw spread on the ground, and, to use his own words, abstain altogether from wine and from flesh. Water is their only drink, and the relish of their bread salt and hyssop. Besides this, he describes the grades of dignity among those who administer the ecclesiastical functions committed to them, those of deacons, and the presidencies of the episcopate as the highest. Therefore,” Eusebius concludes, “it is obvious to all that Philo, when he wrote these statements, had in view the first heralds of the gospel, and the original practices handed down from the apostles.”

16

It is deserving of remark that the turning to the East for prayer, common to the Essenes and primitive Christians, was forbidden by the Mosaic Law and denounced by prophets. When the Essenes diverged from the Law, the Christians followed their lead.

17

Γίνεται δὲ κατὰ τοῦτον τὸν χρόνον Ιησοῦς, σοφὸς ἀνὴρ, εἴγε ἄνδρα αὐτὸν λέγειν χρή; ἦν γὰρ παραδόξων ἔργων ποιητὴς, διδάσκαλος ἀνθρώπων τῶν ἡδονῇ τ᾽ ἀληθῆ δεχομένων; καὶ πολλοὺς μὲν Ἰουδαίους, πολλοὺς δὲ καὶ τοῦ Ἑλληνικοῦ ἐπηγάγετο. Ὁ Χριστὸς οὖτος ἦν. Καὶ αὐτὸν ἐνδείξει τῶν πρώτων ἀνδρῶν παρ᾽ ἡμῖν σταυρῷ ἐπιτετιμηκότος Πιλάτου, οὐκ ἐπαύσαντο οἵ γε πρῶτον αὐτὸν ἀγαπήσαντες; ἐφάνη γαρ αὐτοῖς τρίτην ἔχων ἡμέραν πάλιν ζῶν, τῶν θείων προφητῶν ταῦτά τε καὶ ἄλλα μυρία θαυμάσια περὶ αὐτοῦ εἰρηκότων; εἰς ἔτι νῦν τῶν χριστιανῶν ἀπὸ τοῦδε ὠνομασμένων οὐκ ἐπέλίπε τὸ φῦλον. – Lib. xviii. c. iii. 3.

18

Hist. Eccl. lib. i. c. 11; Demonst. Evang. lib. iii.

19

He indeed distinctly affirms that Josephus did not believe in Christ, Contr. Cels. i.

20

Juvenal, Satir. vi. 546. “Aere minuto qualiacunque voles Judaei somnia vendunt.” The Emperors, later, issued formal laws against those who charmed away diseases (Digest. lib. i. tit. 13, i. 1). Josephus tells the story of Eleazar dispossessing a demon by incantations. De Bello Jud. lib. vii. 6; Antiq. lib. viii. c. 2.

21

Hist. Eccl. i. 11.

22

Contr. Cels. i. 47; and again, ii. 13: “This (destruction), as Josephus writes, ‘happened upon account of James the Just, the brother of Jesus, called the Christ;’ but in truth on account of Christ Jesus, the Son of God.”

23

Acts xxiii.

24

Bibliothec. cod. 33.

25

Plin. Hist. Nat. v. 17; Epiphan. adv. Haeres. xix. 1.

26

Epiphan. adv. Haeres. x.

27

For information on the Essenes, the authorities СКАЧАТЬ