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(Ἰωάννης; Iōánnēs). Well-known persons i.a.: I. [1] the Evangelist, I. [4] Chrysostomos, bishop of Constantinople and Homilet, I. [18] Malalas, author of the world chronicle, I. [25] of Gaza, rhetor and poet, I. [33] of Damascus, the theologian, I. [39] Baptistes. [1] I. the Evangelist [German version] A. Tradition and criticism According to the inscriptions, the author of a  Gospel (Jo), of three letters and the Apocalypse in the NT is called I. (= J.; the name appears only in Apc. 1:1; 1:4; 1:9; 22:8). Since the end of the 2nd cent. (Iren. adv…

[German version] (ἡ Καλλιγένεια; hē Kalligéneia). Goddess of birth and growth, whose name is derived from the C. festival, which was particularly celebrated in Athens (Aristoph. Thesm. 298 with schol.; Alci. 2.37). Even in antiquity, C. was interpreted in various ways: as epithet to Ge ( Gaia) or  Demeter (Hsch. s.v. K.; CIG III 5432) or as wet-nurse, priestess, or servant of Demeter.  Thesmophoria Frey, Jörg (Stuttgart) Bibliography H. Usener, Götternamen, 1896, 122ff.

(Ἰωάννης). Bekannte Personen u.a.: I. [1] der Evangelist, I. [4] Chrysostomos, der Bischof von Konstantinopel und Homilet, I. [18] Malalas, der Verf. der Weltchronik, I. [25] von Gaza, der Rhetor und Dichter, I. [33] von Damaskos, der Theologe. [1] I. der Evangelist [English version] A. Tradition und Kritik Der Verf. eines Evangeliums (Jo), dreier Briefe und der Apokalypse im NT heißt nach den Inschr. I. (= J.; der Name steht im Text nur Apk 1,1; 1,4; 1,9; 22,8). Seit Ende des 2. Jh. (Iren. adversus haereses 3,1,1; Polykrates von Ephesos nach…

[German Version] “The disciple whom Jesus loved” d…

[German Version] I. Religious Studies 1. General. The words for time denote in different languages, according to their etymological derivation and symbolic semantic field, different ways of dividing natural and cultural forms of progression and sequences of events into parts separated and distinguished from one another. The German word for time, Zeit, comes from Old High German zīt; “divide (up)”, from the root *dāi, “divide,” and implies the general dividing function of ideas of time, as factors in ordering experience of the world. Different ideas of time …

[German Version] The Gospel of the Nazoreansis what we call the Aramaic gospel read by the Nazoreans, although the name Evangelium Nazaraeorum is first attested in the 9th century, in the work of Haymo of Auxerre (PL 116, 994B), who cites comments made by Jerome. According to Eusebius ( Hist. eccl. IV 22.8), Hegesippus already knew of an Aramaic gospel c. 160–17…

[German Version] I. Religious Studies The term substitution, originating in the language of law, is used primarily in Christian theology, but it is well suited for use in religious studies as well, even though so far there has been no detailed systematic treatment of it. In the most general sense, we speak of substitution when the true subject affected or acting (God, an individual like the king, or a collective) is represented by another …

[German Version] I. Religious History 1. Since the dawn of time, human birth has been associated with many religious ideas, rituals, and customs, including the idea of rebirth or regeneration. As a rite of passage (Rites of passage), birth is not merely a natural process; it can repeat a previous birth, view death as a passage to new life, or distinguish within a lifetime between a corporeal and a spiritual birth, separated by a ritual death. The Greek terminology is not uniform, using…

[German Version] The Nazoreans (or Nazarenes) were a 4th/5th century group of Jewish Christians (II), first mentioned by Epiphanius of Salamis ( Haer. XXIX: Ναζωραῖοι/ Nazōraíoi) and Jerome ( Nazaraei/ Nazareni) and later, independently, by Augustine of Hippo and Theodoret of Cyrrhus. The name is derived from Ναζωραῖος/ Nazōraíos, a Grecized form of Aramaic נָצְרָיָה/ nāṣrāyā, found in the New Testament as an epithet of Jesus “of Nazareth” (Matt 2:23; 26:71; etc.), with echoes of Hebrew נֵצֶר/ nēṣer (“shoot”: Isa 11:1) and נָזִיר/ nāzîr (“consecrated”: Judg 13:5, 7; 16:7; etc.; ¶ Nazirites). According to Acts 24:5, the followers of Jesus in Palestine were called Ναζωραῖοι/ Nazōraíoi early on. Whether there is continuity, as Pritz claims, between the 4th-century groups mentioned by Epiphanius and Jerome and the earliest Christians is disputed, since the surviving sources do not establish any connection. The profile of the Nazoreans is also unclear. Their geographical center was probably Beroea (= Aleppo) in Syria. While remaining Jews, they believed in Christ, observed t…

"Apocrypha" and "Pseudepigrapha" are terms used for labelling Jewish and also early Christian writings apart from the biblical canon(s) and for their presentation in various collections. This entry explains the origins and meaning of the two terms, their use since the debates of the early Reformation period and the problems related with the use of these terms in light of recent scholarship.…

[English Version] I. Religionsgeschichtlich 1. Die menschliche Geburt ist in der Religionsgesch. seit jeher Gegenstand mannigfaltiger Vorstellungen, Riten und Gebräuche, darunter auch W. Als rite de passage ist die Geburt kein blo…

[English Version] I. Religionswissenschaftlich 1.  AllgemeinDie äquivalenten Wörter für Zeit (Z.) bez. in den unterschiedlichen Sprachen je nach etym. Herkunft und symbolischem Bedeutungsfeld vers…

[English Version] I. ReligionswissenschaftlichDer urspr. in der Rechtssprache beheimatete Begriff S. wird v.a. im Rahmen der christl. Theol. reflektiert, doch scheint er durchaus geeignet, auch in der Religionswiss. Anwendung zu finden, wenn auch eine eingehende syst. Behandlung bislang noch nicht geleistet wurde. Im allgemeinsten Sinne ist dann von S. zu sprechen, wenn das eigentlich betroffene oder agierende Subjekt (sei es ein Gott, eine Einzelperson, z.B. der König, …

[English Version] bzw. Nazoräerevangelium (EvNaz). Bez. des von judenchristl. Nazaräern/Nazoräern gelesenen aram. Evangeliums. Jedoch ist der Name evangelium Nazaraeorum, abhängig von Notizen des Hieronymus, erst im 9.Jh. bei Haimo von Auxerre belegt (PL 116, 994B). Eine aram. Evangelienschrift zitierte (nach Eus.h.e. IV 22,8) schon Hegesipp um 160–170 n.Chr. Fragmente, die auf eine solche zurückgehen können (und von den Resten des griech. Hebräerevangeliums zu unterscheiden sind), überliefern Eus…

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