Come, hidden Mother: Spirit epicleses in the ''Acts of by Myers, Susan E.

By Myers, Susan E.

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5) and the documents he quotes. While the evidence from Eusebius makes it clear that the archives contained spurious materials, they were also a source for valuable historical information. 51 Josephus, Ant. 1. See also the discussion in Segal, Edessa, “The Blessed City,” 41. 134. 180 and elsewhere) that, between the first century and 226, Christianity was based in Edessa while Tannaitic Judaism flourished in Nisibis. Although his evidence for Tannaitic Judaism may be accurate, the comments regarding Christianity flowering or floundering are simply anachronistic.

Egeria, too, is thrilled to have access to the archives and to be given a copy of Jesus’ letter to Abgar. 30 Ephrem, Hymni dispersi 6 and Carm. Nis. 1; Itin. Eger. 2. 31 Itin. Eger. 2. Egeria, who visited Edessa in approximately 384, knows nothing about the tradition of Thaddeus (or Addai) evangelizing the city, although she is given a copy of the Jesus-Abgar correspondence. This material from the Edessene archives is quoted by Eusebius, with the addition of material “in Syriac” (Eusebius, Hist.

And the short prayer denouncing intercourse in chapter 52 again interrupts the flow of the narrative and appears to have been inserted. Finally, the prayer of chapter 61 has most likely been appended to conclude Act 6. 12 The youth’s logic, of course, fails to be convincing as well. The apostle had, presumably, not condemned sex while condoning murder. In addition, the woman’s sexual life would not affect the youth’s commitment to sexual purity. It appears that the original tale told the story of a young man who fell in love with a woman, asked her to be his “companion” and was rebuffed, and then killed her to prevent her from joining with anyone else.

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