Jesus Christ -- Circumcision -- History of doctrines -- Early church, ca. 30-600.
Christianity and other religions -- Judaism -- History of doctrines -- Early church, ca. 30-600.
Judaism -- Relations -- Christianity -- History of doctrines -- Early church, ca. 30-600.
This essay seeks to rethink the inscription of difference in early Christianity by focusing on the role of the circumcision of Jesus—a paradigmatically Jewish mark on the Christian savior's body—in early Christian "dialogue"-texts (both external dialogues, such as Justin's Dialogue with Trypho, as well as erotapokriseis-texts, here framed as internal dialogues). When we examine how difference is both inscribed and deferred in these texts, as it is on Christ's body, we can realize how difference is never really "other" but always retained within the chorus of Christian cultural identity, a productive heteroglossia that recalls the dominant strategies of Roman imperial power.
Christian literature, Early -- History and criticism.
Church -- History of doctrines -- Early church, ca. 30-600.
The ancient Christian texts frequently called "church orders" do not fit this label well, and attempts to define a single literary genre for these texts have proven problematic. One can consider them as witnesses to a tradition of ecclesiological Old Testament exegesis that conceives itself as apostolic. This becomes clear by an extension to all these texts of insights from recent studies on the Didascalia apostolorum and the Apostolic Constitutions. This move makes it possible to group these texts with many others that witness to this same tradition, which maintains a dynamic contact with ancient Jewish exegesis.
Jesus Christ -- Person and offices -- History of doctrines -- Early church, ca. 30-600.
The Original Sequence of Irenaeus, Against Heresies 1: Another Suggestion [Access article in PDF] Subject Headings:
Irenaeus, Saint, Bishop of Lyon. Adversus haereses.
David Tripp argues that the present sequence of Irenaeus's Against Heresies, book one, does not follow the original order. A close analysis of his argument finds it mostly deficient. But Tripp has identified a genuine discrepancy between books one and two. I suggest two possible ways of resolving it. Either Irenaeus did not accurately recapitulate the contents of book one in his preface to book two or he wrote book one in two drafts: he first refuted only the Valentinians, but then turned the material into a global heresiology. I suggest the second solution should be taken more seriously since it explains a number of other peculiar features of Against Heresies.