chapter two
Jessaeans and Nazarenes before they began to be called Christians in
Antioch. In practice, this long “introduction”—which contains several
digressions typical of Epiphanius’ style—does not reveal anything more
about the Nazarenes except that, in Epiphanius’ opinion, these “heretics”
adopted the name that once was common to all Christians. The actual
description of the Nazarenes’ practices and doctrines is to be found in
Pan. ..–:
Pan. ..:
() They used not only the New but also the Old Testament confessing
everything
() as the law proclaims it.
Pan. ..: They “acknowledge both
() the resurrection of the dead, and
() the divine creation of all things, and declare that
() God is one, and that
() his Son/servant (πα ς)isJesusChrist.”
Pan. ..:
() They read the law, the prophets and the writings in Hebrew
Pan. ..:
The position of the Nazarenes is summarized: They disagree with the Jews
only because of their belief in Christ and they are not in accord with
Christians only because they are still fettered by the law.
Pan. ..:
Epiphanius “confesses” that he does not know whether or not the Naza-
renes believed in the virgin birth
Pan. ..–:
() List of the locations of the Nazarenes and their connection to the Pella
traditionThis concise description of the Nazarenes is followed by the refutation
which begins inPan. ... Epiphanius quotes several passages from
the Old and New Testament, including Acts and Galatians, in order to
show that the Jewish law no longer binds the Christians. The refutation
culminates in a description which also gives more information about the
Nazarenes’ relation to Jews. Epiphanius’ point is that the Nazarenes who
try to be Jews are also cursed by the Jews themselves:
Pan. ..:
() The Jews “stand up at dawn, at midday, and toward evening, three times
a day when they recite their prayers in the synagogues, and curse and
anathematize them. Three times a day they say, ‘God curse the Nazarenes.’”
(trans. Williams b, modified).