he Church Fathers. Moreover, the common Jewish
Christians hardly possessed a Church theology, because for them
Christianity was something entirely different from the doctrine of a
school. On the Gospel of the Hebrews, see Handmann (Texte u. Unters V.
3), Resch, Agrapha (I. c. V. 4), and Zahn, 1. c. p. 642 ff.]

[Footnote 430: We have as yet no history of the sacrificial system, and
the views as to sacrifice in the Graeco-Roman epoch, of the Jewish
Nation. It is urgently needed.]

[Footnote 431: We may remind readers of the assumptions, that the world
was created by angels, that the law was given by angels, and similar
ones which are found in the theology of the Pharisees Celsus (in Orig.
I. 26; V. 6) asserts generally that the Jews worshipped angels, so does
the author of the Praedicatio Petri, as well as the apologist Aristides.
Cf Joel, Blicke in die Religionsgesch I. Abth, a book which is certainly
to be used with caution (see Theol. Lit. Ztg. 1881. Coll. 184 ff.).]

[Footnote 432: No reliance can be placed on Jewish sources, or on Jewish
scholars, as a rule. What we find in Joel, l. c. I. Abth. p. 101 ff. is
instructive. We may mention Graetz, Gnosticismus und Judenthum
(Krotoschin, 1846), who has called attention to the Gnostic elements in
the Talmud, and dealt with several Jewish Gnostics and Antignostics, as
well as with the book of Jezira. Graetz assumes that the four main
dogmatic points in the book Jezira, viz., the strict unity of the deity,
and, at the same time, the negation of the demiurgic dualism, the
creation out of nothing with the negation of matter, the systematic
unity of the world and the balancing of opposites, were directed against
prevailing Gnostic ideas.]

[Footnote 433: We may pass over the false teachers of the Pastoral
Epistles, as they cannot be with certainty determined, and the
possibility is not excluded that we have here to do with an arbitrary
construction; see Holtzman, Pastoralbriefe, p. 150 f.]

[Footnote 434: Orig. in Euseb. VI. 38; Hippol., Philos. IX. 13 ff., X.
29; Epiph., h. 30, also h. 19, 53; Method, Conviv. VIII. 10. From the
confused account of Epiphanius who called the common Jewish Christians
Nazarenes, the Gnostic type Ebionites and Sampsaei, and their Jewish
forerunners Osseni, we may conclude, that in many regions where there
were Jewish Christians they yielded to the propaganda of the Elkesaite
doctrines, and that in the fourth century there was no other
syncret