Free Revelations: Visions, Prophecy, and Politics in the Book of Revelation by Elaine Pagels Page B

240–243.
65 Thunder, Perfect Mind, 18.8–19.33,
NHC VI, 2,
in
CGL
vol. 3, 246–251.
66 Trimorphic Protennoia, 35.11–36.28,
NHC XIII, 1,
in
CGL
vol. 5, 402–405.
67 Many commentators have noted that John’s apocalypse seems intended for reading or recitation in worship; for discussion, see the fine analysis of Pierre Prigent,
Commentary on the Apocalypse of St. John,
trans. Wendy Pradels (Tübingen, Germany: Mohr Siebeck, 2001). For an incisive and intriguing discussion in English, see David L. Barr,
Tales of the End: A Narrative Commentary on the Book of Revelation
(Santa Rosa, CA: Polebridge Press, 1985).
68
The Teachings of Silvanus,
106.30–117.20,
NHC VII, 4,
in
CGL
vol. 4, 336–367.
69 The Gospel of Phillip 67:25–26,
NHC II, 3,
in
CGL
vol. 2, 176–177.
70 For discussion, see chapter 5 , 138ff.
     
    CHAPTER FOUR: Confronting Persecution:
How Jews and Christians Separated Politics from Religion
    1 Epiphanius,
Panarion,
49.1. David Frankfurter, in his article “The Legacy of Jewish Apocalypses,” correctly notes that this allusion alone does not establish dependence on John’s book (137). However, the evidence for John’s influence on the movement includes other data mentioned here, including the controversy over the Gospel of John and the Book of Revelation, which it partly occasioned; see also Christine Trevett’s discussion of the topic in
Montanism: Gender, Authority, and the NewProphecy
(Cambridge, UK: Cambridge University Press, 1996; cited from paperback edition, 2002), 130–139. On the “new Jerusalem,” see William Tabbernee, “Portals of the Montanist New Jerusalem: The Discovery of Pepouza and Tymion,”
Journal of Early Christian Studies
11:1, 87–89e. I am grateful to Elizabeth Clark for pointing out this intriguing article.
2 Timothy D. Barnes,
Tertullian
:
A Historical and Literary Study
(Oxford, UK: Oxford University Press, 1971), 131.
3 Tertullian,
Apology,
37.
4 See discussion by Meeks,
The First Urban Christians
.
5 Tertullian,
Ad Nationes,
I, 7.
6 Isaiah 65:17–25.
7 Epiphanius,
Panarion,
49.11.
8 Epiphanius,
Panarion,
48.4.
9 Revelation 2:4. For a detailed discussion of the movement, see Trevett’s
Montanism,
cited in note 1, and also Laura Nasrallah,
“An Ecstasy of Folly”: Prophecy and Authority in Early Christianity
(Cambridge, MA: Harvard University Press, 2003).
10 Epiphanius,
Panarion,
48.12.
11 Eusebius,
History of the Church
(hereafter cited as
HE,
from
Historia Ecclesiae
) Book 5.16.
12 Justin,
Dialogue with Trypho,
82, 1ff., in
St. Justin Martyr: Dialogue with Trypho,
trans. Thomas B. Falls (Washington, D.C.: Catholic University Press, 2003), 128.
13 Justin,
Dialogue with Trypho
, 81, 4, 127.
14 Justin,
Dialogue with Trypho
, 82, 2, 128.
15 Justin,
Second Apology 1,
in
St Justin Martyr: The First and Second Apologies,
trans. Leslie Barnard (Mahwah, NJ: Paulist Press, 1997), 73. See also discussions mentioned in the following note.
16 Justin,
Apology,
1. For discussion and citations, see Pagels, “Christian Apologists and the ‘Fall of the Angels’: An Attack on Roman Imperial Power?” in
Harvard Theological Review
78(1985): 301–325. For a more accessible discussion, see Pagels, “Satan’s Earthly Kingdom: Christians Against Pagans,” in
The Origin of Satan: How Christians Demonized Jews, Pagans, and Heretics
(New York: Vintage, 1995), 112–148.
17 Justin,
Apology
, 45.
18 Justin,
Apology,
12. For a fine discussion of reactions among the imperial circle, see Victor Schmidt, “Reaktionen auf das Christentum in den
Metamorphosen
des Apuleius,” in
Vigiliae Christianae
51 (1997): 21–71.
19 Justin,
Apology,
17.
20 E. Mary Smallwood,
The Jews Under Roman Rule from Pompey to Diocletian: A Study in Political Relations
(Leiden, Netherlands: Brill, 1981), 47–149.
21 Josephus,
Antiquities of the Jews
16, 6, 1–2; see also Glen Bowersock, “C. Marius Censorinus Legatus Caesaris,”
Harvard Studies in Classical Philology
68 (1964): 207.
22 See Smallwood,
The