MrMacSon wrote: ↑Mon Feb 06, 2023 1:08 pm
64. cf. the overlapping report in Ref. 7.33.1–2; Theodoret, Haer. fab. 2.3 (PG 83:389–92). Our author here omits a summary of Karpokrates, who was linked to Kerinthos in the main report. By placing Kerinthos after Markion and Apelles, Kerinthos is significantly postponed.
Litwa, (2016)
Refutation of all Heresies, SBL Press, pp. 730-3.
pp. 566-9:
33.1. A certain Kerinthos, also trained in Egyptian learning, said that the world was created not by the primal God but by a power separate from the authority above the universe and ignorant of the God who is over all.183
He taught that Jesus was not born from a virgin but was son of Joseph and Mary, born just like all other people—although he was more righteous and wise. 2. After his baptism, Christ descended upon Jesus from the Supreme Authority over the universe in the form of a dove.184 Afterward, he preached the unknown Father and performed miracles. In the end, Christ deserted Jesus,185 and Jesus both suffered and was raised. Christ, however, remained without suffering, since he was spiritual.186
183. Our author takes his report of Kerinthos from Iren., Haer. 1.26.1 (repeated with minor variations in Ref. 10.21). Cf. Epiph., Pan. 28.1.1–7; Ps.-Tert., Adv. omn. haer. 3.2; Eusebios, Hist. eccl. 3.28; 4.14.6; 7.25. Further sources in A. F. J. Klijn and G. J. Reinink, Patristic Evidence for Jewish-Christian Sects, NovTSup 36 (Leiden: Brill, 1973), 3–19. See further Benjamin G. Wright III, “Cerinthus apud Hippolytus: An Inquiry into the Traditions about Cerinthus’s Provenance,” SecCent 4 (1984): 103–15; Pétrement, Separate God, 298–314; Christoph Markschies, “Kerinth: Wer war er und was lehrte er?,” JAC 41 (1998): 48–76; Charles E. Hill, “Cerinthus, Gnostic or Chiliast? A New Solution to an Old Problem,” JECS 8 (2000): 135–72; Matti Myllykoski, “Cerinthus,” in Marjanen and Luomanen, Companion, 211–46; Gunnar af Hällström and Oskar Skarsaune, “Cerinthus, Elxai, and Other Alleged Jewish Christian Teachers or Groups,” in Jewish Believers in Jesus, ed. Oskar Skarsaune and Reidar Hvalvik (Peabody, MA: Hendrickson, 2007), 488–95; Edwin K. Broadhead, Jewish Ways of Following Jesus: Redrawing the Religious Map of Antiquity, WUNT 266 (Tübingen: Mohr Siebeck, 2011), 222–31.
Our author adds the Egyptian derivation of Kerinthos’s teaching to bolster his thesis that heresy comes from philosophy (since philosophy partially hails from Egypt: Ref. 4.43.4; 6.21.3; 9.27.3). In the table of contents to book 7 (Ref. 7.7), the Egyptian derivation of Kerinthos’s teaching is also emphasized. This does not necessarily imply that Kerinthos hailed from Egypt (though he was putatively trained in Egypt, Ref. 10.21.1). On the split between the high God and creator, see Markschies, “Kerinth,” 72–73.
184. Cf. Iren., Haer. 1.7.2; 3.11.3, with the comments of Markschies, “Kerinth,” 71–72. See also Ref. 6.35.6 (“Valentinus”); 6.47.2; 6.51.2, 4 (Markos); 7.35.2 (Theodotos the Byzantian); 7.36.1 (Theodotos). See further Hill, “Cerinthus,” 150–53.
185. P here reads χ(ριστο)ῦ, emended to Ἰησοῦ by R. Scott and Bunsen (see Marcovich’s apparatus)
186. P here reads πατρικόν (“paternal”), which Bunsen and Harvey emend to πνευματικόν (“spiritual”) from Iren., Haer. 1.26.1 (spiritalem). In the summary of Kerinthos (Ref. 10.21.3), the reading of P is πνεῦμα κυρίου (“spirit of the Lord”)
Book 7 ...........................
{table of contents} ...........................
- The following is contained in the seventh book of the Refutation of All Heresies.
- The view of Basileides, who, awestruck by Aristotle’s dogmas, constructed his heresy from them.
- What Satorneilos affirms, who flourished very near the time of Basileides.
- How also Menandros presumed to say that the world was made by angels.
- The madness of Markion, whose dogma is neither new nor derived from holy scripture, but is derived from Empedokles.
- How Karpokrates blabbers to no end, who also claims that what exists was made by angels.
- That Kerinthos took nothing from scripture but manufactured his doctrine from the doctrines of the Egyptians.
- The views of the Ebionites, who, instead, cling to Jewish customs.1
- How Theodotos also wandered astray, who borrows partly from Ebionite opinions and partly from those of Kerinthos.2
- What Kerdon believed. He also voiced the doctrines of Empedokles and perversely promoted Markion.
- How Loukianos, a disciple of Markion, shamelessly blasphemed God.3
- That Apelles, also a disciple of Markion, did not pronounce the same doctrines as his teacher.4 Rather, after receiving his inspiration from the doctrines of natural philosophy, he posited his view about the nature of the universe.
1. Marcovich replaces P’s ἤθεσιν (“character traits”) with ἔθεσιν (“customs”).
2. Miller supplies ἃ δ’ τοῦ Κηρίνθου, and Marcovich supplies ἐκ (“and partly from those of Kerinthos”).
3. Marcovich emends P’s ἀπηρυθρίασε μόνος (“he alone was not ashamed”) to ἀπηρυθριασμένως (“shamelessly”), in accordance with Iren., Haer. 1.27.2 (impudorate).
4. Marcovich adds καὶ Μαρκίωνος (“also [a disciple] of Markion”) based on the summary in Ref. 10.20.1.
(pp.489-91)