FINGERS UP NOSES AND PRICKING WITH NEEDLES 269 tianity. There is also a large body of literature on the inscriptions. See for example E. Gib son, The "Christians for Christians" Inscriptions of Phrygia (Harvard Theological Studies 32), Missoula MT, 1978; W. Tabbernee, Montanist Inscriptions and Testimonia: Epigraphic Sources Illustrating the History of Montanism, Macon OA (described as 'forthcoming'). " The fact that Jerusalem is as much people (community) as place is important for understanding Montanism, I think. Cf. too R.H. Gundrey, 'People as Place, Not place for People', Nov. Test. 29 (1987), 254-264 (on Rev. 3:12); P. Carrington. The Early Chris tian Church ii, London and Cambridge 1957, 143ff; C. Deutsch, 'Transformation of Sym bols in the New Jerusalem in Rev. 21:4-22:5', ZNW 78 (1987), 106-126. " J.H. Blunt (ed.), 'Tascodrungitae' in Dictionary of Sects, Heresies and Ecclesiastical Parties, described as repudiating all revelation, rejecting the creeds and ridiculing the sacraments. This makes them sound like seventeenth century Quakers as the most hostile polemicists described them. Blunt claimed much the same of the Ascodrugitae, who allegedly danced around an inflated wineskin, whereas the Ascitae (usually taken to be the same as the Ascodrugitae) "danced on skin or leather bottles ... and imagined themselves to befulfdling the words of Holy Scripture" (Matt. 9-17 emphasis mine). This is all very imaginative. We must also contend with the Ascodrubi—probably the same as the Ascodrupitae which in turn looks like a corruption of Ascodrugitae, though Theodoret associated them with Marcosian Gnostics. " The use of 4 Ezra is discussed at a number of points in my forthcoming study of Mon tanism. " See M.E. Stone, 4 Ezra (Hermeneia Commentary Series), Minneapolis 1990, 202ff, 2 1 4 . C f . 2 B a r u c h 3 1 : 5 a n d 7 . " Eusebius's Anonymous source (HE v. 16,7) names the village of Ardabau (otherwise not known) as the site of Montanus's initial prophesying. The name was probably as much symbol as geographical designation (cf. the Prophets' 'Jerusalem' towns of Pepuza and Tymion in HE v. 18,2). See too E. Preuschen 'Ardaf IV Esra 9,26 und der Montanismus', ZNW 1 (1990), 265. " This is an odd and tantalizing rendering of the Hebrew. Still it is hard to see that much can be made of it where the Montanists are concerned, for despite being at odds with the catholics over the Paraclete and paraclesis—and presumably such a group would have engaged in study and exegesis of biblical 'paraclete' passages—we have no supporting evidence that they appealed to these particular verses. " The probably Montanist Prophetess described by the third century writer Firmilian (Cyprian Ep. Ixxv) was ecstatic and looked towards Jerusalem. She also walked barefoot in a time of calamity. " J. Massingberd Ford suggested that Montanism was "Jewish Christian" and that the variations of it (e.g. in Asia Minor and in Africa) were explicable because of the influence from different kinds of Judaism: 'Was Montanism a Jewish-Christian Heresy?' JRH 17 (1966), 326-48. We should not look to such direct Jewish influence I think. Theology and Religious Studies 52 Park Place, Cardiff C¥\ 3 AT
Welcome message from author
This document is posted to help you gain knowledge. Please leave a comment to let me know what you think about it! Share it to your friends and learn new things together.
Transcript
F I N G E R S U P N O S E S A N D P R I C K I N G W I T H N E E D L E S 2 6 9
tianity. There is also a large body of literature on the inscriptions. See for example E. Gibson, The "Christians for Christians" Inscriptions of Phrygia (Harvard TheologicalStudies 32), Missoula MT, 1978; W. Tabbernee, Montanist Inscriptions and Testimonia:Epigraphic Sources Illustrating the History of Montanism, Macon OA (described as' forthcoming') ." The fact that Jerusalem is as much people (community) as place is important for
understanding Montanism, I think. Cf. too R.H. Gundrey, 'People as Place, Not placefor People', Nov. Test. 29 (1987), 254-264 (on Rev. 3:12); P. Carrington. The Early Christian Church ii, London and Cambridge 1957, 143ff; C. Deutsch, 'Transformation of Symbols in the New Jerusalem in Rev. 21:4-22:5', ZNW 78 (1987), 106-126." J.H. Blunt (ed.), 'Tascodrungitae' in Dictionary of Sects, Heresies and Ecclesiastical
Parties, described as repudiating all revelation, rejecting the creeds and ridiculing thesacraments. This makes them sound like seventeenth century Quakers as the most hostilepolemicists described them. Blunt claimed much the same of the Ascodrugitae, whoallegedly danced around an inflated wineskin, whereas the Ascitae (usually taken to be thesame as the Ascodrugitae) "danced on skin or leather bottles ... and imagined themselvesto befulfdling the words of Holy Scripture" (Matt. 9-17 emphasis mine). This is all veryimaginative. We must also contend with the Ascodrubi—probably the same as theAscodrupitae which in turn looks like a corruption of Ascodrugitae, though Theodoretassoc ia ted them wi th Marcos ian Gnost ics ." The use of 4 Ezra is discussed at a number of points in my forthcoming study of Mon
t a n i s m ." See M.E. Stone, 4 Ezra (Hermeneia Commentary Series), Minneapolis 1990, 202ff,
2 1 4 . C f . 2 B a r u c h 3 1 : 5 a n d 7 ." Eusebius's Anonymous source (HE v. 16,7) names the village of Ardabau (otherwise
not known) as the site of Montanus's initial prophesying. The name was probably as muchsymbol as geographical designation (cf. the Prophets' 'Jerusalem' towns of Pepuza andTymion in HE v. 18,2). See too E. Preuschen 'Ardaf IV Esra 9,26 und der Montanismus',ZNW 1 (1990), 265." This is an odd and tantalizing rendering of the Hebrew. Still it is hard to see that much
can be made of it where the Montanists are concerned, for despite being at odds with thecatholics over the Paraclete and paraclesis—and presumably such a group would haveengaged in study and exegesis of biblical 'paraclete' passages—we have no supportingevidence that they appealed to these particular verses." The probably Montanist Prophetess described by the third century writer Firmilian
(Cyprian Ep. Ixxv) was ecstatic and looked towards Jerusalem. She also walked barefootin a time of calamity." J. Massingberd Ford suggested that Montanism was "Jewish Christian" and that the
variations of it (e.g. in Asia Minor and in Africa) were explicable because of the influencefrom different kinds of Judaism: 'Was Montanism a Jewish-Christian Heresy?' JRH 17(1966), 326-48. We should not look to such direct Jewish influence I think.
Theology and Religious Studies52 Park Place, Cardiff C¥\ 3 AT
Related Documents
![St. Bernard Catholic Church...2018/07/15 · John Chrysostom (A.D. 392-397), Homilies On The Epistle To The Ephesians, 5,2,13-15]. 16 and might reconcile both with God, in one body,](https://static.cupdf.com/doc/110x72/5f5479956645b110550fbf82/st-bernard-catholic-church-20180715-john-chrysostom-ad-392-397-homilies.jpg)
