e characteristic here, as in the Gentile Christian
Gnosis, is the division of the person of Jesus into a more or less
indifferent medium, and into the Christ. Here the factor constituting
his personality could sometimes be placed in that medium, and sometimes
in the Christ spirit, and thus contradictory formulae could not but
arise. It is therefore easy to conceive how Epiphanius reproaches these
Jewish Christians with a denial, sometimes of the Divinity, and
sometimes of the humanity of Christ (see h. 30. 14).]

[Footnote 445: This syncretistic Judaism had indeed a significance for
the history of the world, not, however, in the history of Christianity,
but for the origin of Islam. Islam, as a religious system, is based
partly on syncretistic Judaism (including the Zabians, so enigmatic in
their origin), and, without questioning Mohammed's originality, can only
be historically understood by taking this into account. I have
endeavoured to establish this hypothesis in a lecture printed in MS
form, 1877. Cf. now the conclusive proofs in Wellhausen, l. c. Part III.
p. 197-212. On the Mandeans, see Brandt, Die Mandaeische Religion, 1889;
(also Wellhausen in d. deutschen Lit. Ztg., 1890 No. 1. Lagarde i. d.
Goett. Gel. Anz., 1890, No. 10).]

[Footnote 446: See Bestmann, Gesch. der Christl. Sitte Bd. II. 1 Part:
Die juden-christliche Sitte, 1883; also, Theol. Lit. Ztg. 1883. Col. 269
ff. The same author, Der Ursprung des Katholischen Christenthums und des
Islams, 1884; also Theol. Lit. Ztg. 1884, Col. 291 ff.]

[Footnote 447: See Schliemann, Die Clementinen etc. 1844; Hilgenfeld,
Die Clementinischen Recogn. u. Homil, 1848; Ritschl, in d Allg
Monatschrift f. Wissensch. u. Litt., 1852. Uhlhorn, Die Homil. u.
Recogn., 1854; Lehmann, Die Clement. Schriften, 1869; Lipsius, in d.
Protest. K. Ztg., 1869, p. 477 ff.; Quellen der Roemische Petrussage,
1872. Uhlhorn, in Herzog's R. Encykl. (Clementinen) 2 Edit. III. p. 286,
admits: "There can be no doubt that the Clementine question still
requires further discussion. It can hardly make any progress worth
mentioning until we have collected better the material, and especially
till we have got a corrected edition with an exhaustive commentary." The
theory of the genesis, contents and aim of the pseudo-Clementine
writings, unfolded by Renan (Orig. T. VII. p. 74-101) is essentially
identical with that of German scholars. Langen (die Clemensromane, 1890)
has set up very bold hypotheses, whi