[1]Origin of Christianity, p. 335-341.
[1]Origin of Christianity, p. 335-341.
[2]Bellum Judaicum, VII. 17.
[2]Bellum Judaicum, VII. 17.
[3]See Milman's Jews, II. p. 461.
[3]See Milman's Jews, II. p. 461.
[4]See Huidekoper's "Judaism in Rome," p. 325-329.
[4]See Huidekoper's "Judaism in Rome," p. 325-329.
[5]See "Judaism in Rome," p. 245.
[5]See "Judaism in Rome," p. 245.
[6]History of Christianity, II; p. 8.
[6]History of Christianity, II; p. 8.
[7]Vol. I.; p. 528.
[7]Vol. I.; p. 528.
[8]For references, see Lecky's "European Morals," II., p. 79-81.
[8]For references, see Lecky's "European Morals," II., p. 79-81.
[9]See Denis, II., p. 55-218.
[9]See Denis, II., p. 55-218.
[10]The character and influence of the "Gospel of the Hebrews" and of other books of the same kind is considered in full by Mr. S. Baring-Gould in "The Lost and Hostile Gospels." Mr. Baring-Gould argues that while neither of our present Gospels is entitled to be called genuine in the ordinary sense, they contain authentic biographical materials. It is his opinion that "at the close of the first century almost every Church had its own Gospel, with which alone it was acquainted. But it does not follow that these Gospels were not as trustworthy as the four which we now alone recognize." (p. 23.) Mr. Baring-Gould's argument is not strong. The first mention of the "Gospel of the Hebrews" is no earlier than the middle of the second century; the remaining fragments of it are too few and too undecisive to be of weight; and it was, by all confession, written in the interest of the Nazarene or Judaizing Christians. Mr. Baring-Gould himself classes it with the Clementine writings and calls them "The Lost Petrine Gospels."
[10]The character and influence of the "Gospel of the Hebrews" and of other books of the same kind is considered in full by Mr. S. Baring-Gould in "The Lost and Hostile Gospels." Mr. Baring-Gould argues that while neither of our present Gospels is entitled to be called genuine in the ordinary sense, they contain authentic biographical materials. It is his opinion that "at the close of the first century almost every Church had its own Gospel, with which alone it was acquainted. But it does not follow that these Gospels were not as trustworthy as the four which we now alone recognize." (p. 23.) Mr. Baring-Gould's argument is not strong. The first mention of the "Gospel of the Hebrews" is no earlier than the middle of the second century; the remaining fragments of it are too few and too undecisive to be of weight; and it was, by all confession, written in the interest of the Nazarene or Judaizing Christians. Mr. Baring-Gould himself classes it with the Clementine writings and calls them "The Lost Petrine Gospels."
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